Interpretation of Colossians
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Preface
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Κατὰ τὸν αὐτὸν καιρὸν Ἐφεσίοις καὶ Κολασσαεῦσιν ἔγραψεν ὁ θεῖος ᾿Απόστολος, τῷ θαυμασίῳ Τυχιχῷ διακόνῳ τῶν γραμμάτων χρησάμενος. Ἔγραψε δὲ ἀπὸ τῆς Ῥώμης, ἤδη τὸν πρῶτον διαφυγὼν κίνδυνον" καὶ δηλοῖ τῆς Ἐπιστολῆς τὸ προοίμῖον. Κοινωνὸν γὰν τῶν γραμμάτων τὸν τρισμακάριον Τιμόθεον ἐποιήσατο" ἡνίκα δὲ τὸν πρῶτον ἔσχε, ἐπὶ Νέρωνος, ἀγῶνα, οὐδεὶς αὐτῷ τῶν γνωρίμων συνῆν. Καὶ τοῦτο αὐτὸς δεδήλωκεν ἐν τοῖς πρὸς Τιμόθεον γράμμασιν᾽ « Ἐν τῇ πρώτῃ μὲν ' ἀπολογίᾳ οὐδεὶς μοι συμπαρεγένετο. » Καὶ ὅτε δὲ πρὸς αὐτὸ ἦν λοιπὸν τοῦ βίου τὸ τέρμα, οὐκ ἐν τῇ Ρώμῃ διῆγεν ὁ θεῖος Τιμόθεος, ἀλλὰ μᾶλλον ἐν τῇ ᾿Ἀσίᾳ. Καὶ τοῦτο διδάσκει σαφέστερον ἡ πρὸς αὐτὸν γραφεῖσα Β δευτέρα ἙἘπιστολή. Εἰρηκὼς γάρ" ε« Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφ’ ἐστηκε » μετ᾽ ὀλίγα φησί" ε Σπούδασον ἐλθεῖν πρός με ταχέως. » Εἶτα ἐπάγει" ε« Τὸν φελώνην, ὃν ἀπἔλιπον ἐν Τρωάδι παρὰ Κάρπῳ, ἄγαγε μετὰ σεαυτοῦ, καὶ τὰ βιβλία, μάλιστα τὰς μεμβράνας. ν Τοὶς μέντοι φασὶ μηδέπω τοὺς Κολασσαεῖς τεθεαμένον τὸν θεῖον ᾿Απόστολον γράψαι πρὸς αὐτοὺς τὴν καὶ τοῦτο συνιστάνειν" ἐκ τῶν ῥητῶν ἐκείνων ἐπιχειροῦσι" « Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω περὶ ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, καὶ ὅσοι οὐκ ἑωράκασι " τὸ πρόσωπόν μον ἐν σαρκί. » “Εδει δὲ συνιδεῖν τῶν ῥητῶν τὴν διάνοιαν. Βούλεται γὰρ εἰπεῖν, ὅτι Οὐ μόνον ὑμῶν, ἀλλὰ καὶ τῶν μὴ τεθεαμένων με πολλὴν ἔχω φροντίδα. Εἰ γὰρ τῶν μὴ ἑωρακότων αὐτὸν μόνον τὴν μέριμναν περιέφερε, τῶν ἀπολαυσάντων αὐτοῦ τῆς θέας καὶ τῆς διδασκαλίας οὐδεμίαν ἔχει φροντίδα. Κατ᾽ ἐκείνην γὰρ τὴν διάνοιαν τοῦτό ἔστι νοῆσαι" ε« Ἡλίκον γὰρ, φησὶν, ἀγῶνα ἔχω περὶ ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, καὶ ὅσοι οὐκ ἑωράκασι τὸ πρόσωπόν μον ἐν σαρκί. » Δῆλον τοίνυν, ὡς οὐ περὶ αὐτῶν τοῦτο ἔφη, βεβαιῶσαι τὰ κατ᾽ αὐτοὺς βουληθεὶς ἐκεῖνο τέθεικεν, ὅτι «Οὐ μόνον ὑμῶν, ἀλλὰ καὶ τῶν μηδέπω τεθεαμένων με πολλὴν ἔχω φροντίδα, » Ἐδίδαξε δὲ ἡμᾶς καὶ ὁ τρισμακάριος Λουκᾶς ἐν ταῖς Πράξεσιν, ὡς κατὰ τὸν αὐτὸν καιρὸν διῆλθε τὴν Φρυγίαν καὶ τὴν Γαλατικὴν χώραν. Τῆς δὲ Φρυγίας αἱ Κολασσαί " μητρόπολις δὲ αὐτῆς καὶ γείτων, ἡ Λαοδίκεια. Πῶς τοίνυν οἷόν τε ἣν αὐτὸν ἀφικόμενον εἰς τὴν Φρυγίαν, τὸ θεῖον αὐταῖς μὴ προσενεγκεῖν Εὐαγγέλιον; Οὐδὲ εἴποι τις ἂν, ὡς ὑπὸ τῆς θείας ἐκωλύθησαν χάριτος τοῦτο πρᾶξσι. Περὶ μὲν γὰρ τῆς ᾿Ασίας καὶ τῆς Βιθυνίας εἶπεν ὁ μακάριος Λουκᾶς χεχωλυχέναι αὐτοὺς τὸ Πνεῦμα τὰ ἅγιον " περὶ δέ γε τῆς Φρυγίας οὐδὲν τοιοὗτον ἔφη. ᾿Αλλὰ τοῦτο μὲν ὡς βούλεταί τις νοείτω " οὐδὲ γὰρ δογμάτων ποιεῖ διαφορὰν τὸ οὕτως ἥ ἐκείνως εἰπεῖν. Ἢ δὲ ὑπόθεσις τῆς Ἐπιστολῆς ἐστὶν αὕτη" Τινὲς τῶν ἐξ Ἰουδαίων πεπιστευκότων ἐξηπάτησαν, καὶ παρεσκεύασαν τούτους φυλάττειν τοῦ νόμου τὰ περιττά. Γέγραφε τοίνυν ὁ θεῖος ᾿Απόστολος, διδάσκων ὡς τῆς σωτηρίας ἡμῖν ὁ Δεσπότης Χριστὸς Ὑεγένηται χορηγός. Δείκνυσι δὲ καὶ τὸ τῆς οἶκονομίας μυστήριον πάντα λογισμὸν ὑπερβαῖνον ἀνθρώπινον, καὶ ὅτι κοινωνοὶ τῆς τοῦ Χριστοῦ βασιλείας ἐσόμεθα, καὶ ὅτι τοῖς τελείοις αἱ νομικαὶ α'-τ΄. ε Παῦλος ἀπόστολος Ἰησοῦ ὃ Χριστοῦ διὰ θελήματος Θεοῦ, καὶ Τιμόθεος ὁ ἀδελφὸς, τοῖς ἐν Κολασσαὶς " ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ. Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ δ,» Ἐπειδὴ τοῖς ἐξαπατήσασιν ὑπαχθέντες τὴν νομικὴν ἠσπάσαντο πολιτείαν, ἀτελῆ, δὲ τοῦτό πρὸς σωτηρίαν ἐδείκνυ τοῦ Κυρίου τὴν παρουσίαν, ἀναγκαίως ἑαυτοὺς ἀποστόλους Χρισερῦ προσηγόρευσε. Προστέθεικε δὲ, διὰ ματος, διδάσκων ὡς καὶ τῷ Θεῷ καὶ Πατρὶ τοῦτο συνδοκεῖ. Πάλιν μέντοι τὴν διὰ πρόθεσιν ἐπὶ τοῦ Πατρὸς τέθεικεν. ε Εὐκαριστοῦμεν " τῷ Θεῷ καὶ Πατρὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, πάντοτε περὶ ὑμῶν προσευχόμενοι, (δ΄.) ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ, καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους.» Τελειότητα αὐτοῖς μεμαρτύρηκε πίστει καὶ ἀγάπῃ λάμπειν αὐτοὺς εἰρηκώς " ἡ γὰρ ἀγάπη πάσης ἔντο» λῆς πρακτικῆς περιεκτικῆ. Σύνηθες δὲ τῷ ᾿Αποστόλῳ μὲν υοποταῖς εὐφημίαις προλεαίνειν τὰς ἀκοὰς, εἶθ᾽ οὕτω τὴν προσήκουσαν προσφέρειν διδασκαλίαν. Καὶ ἐνταῦθα τοίνυν ἔφη τὸν Θεὸν ἀνυμνεῖν ταῖς προσευχαῖς ἐπὶ τῇ πίστει αὐτῶν τῇ περὶ τὸν Δεσπότην Χριστὸν, καὶ τῇ ἀγάπῃ, ἣν εἰς πάντας τοὺς ὁμοπίστους μενοι διετέλουν.
Kata ton auton kairon Ephesiois kai Kolassaeusin egrapsen ho theios ᾿Apostolos, tǭ thaumasiǭ Tychichǭ diakonǭ tōn grammatōn chrēsamenos. Egrapse de apo tēs Rhōmēs, ēdē ton prōton diaphygōn kindynon" kai dēloi tēs Epistolēs to prooimion. Koinōnon gan tōn grammatōn ton trismakarion Timotheon epoiēsato" hēnika de ton prōton esche, epi Nerōnos, agōna, oudeis autǭ tōn gnōrimōn synēn. Kai touto autos dedēlōken en tois pros Timotheon grammasin᾽ « En tę̄ prōtę̄ men ' apologią oudeis moi symparegeneto. » Kai hote de pros auto ēn loipon tou biou to terma, ouk en tę̄ Rōmę̄ diēgen ho theios Timotheos, alla mallon en tę̄ ᾿Asią. Kai touto didaskei saphesteron hē pros auton grapheisa B deutera HeEpistolē. Eirēkōs gar" e« Egō gar ēdē spendomai, kai ho kairos tēs emēs analyseōs eph’ estēke » met᾽ oliga phēsi" e Spoudason elthein pros me tacheōs. » Eita epagei" e« Ton phelōnēn, hon apelipon en Trōadi para Karpǭ, agage meta seautou, kai ta biblia, malista tas membranas. n Tois mentoi phasi mēdepō tous Kolassaeis tetheamenon ton theion ᾿Apostolon grapsai pros autous tēn kai touto synistanein" ek tōn rhētōn ekeinōn epicheirousi" « Thelō gar hymas eidenai hēlikon agōna echō peri hymōn, kai tōn en Laodikeią, kai hosoi ouk heōrakasi " to prosōpon mon en sarki. » “Edei de synidein tōn rhētōn tēn dianoian. Bouletai gar eipein, hoti Ou monon hymōn, alla kai tōn mē tetheamenōn me pollēn echō phrontida. Ei gar tōn mē heōrakotōn auton monon tēn merimnan periephere, tōn apolausantōn autou tēs theas kai tēs didaskalias oudemian echei phrontida. Kat᾽ ekeinēn gar tēn dianoian touto esti noēsai" e« Hēlikon gar, phēsin, agōna echō peri hymōn, kai tōn en Laodikeią, kai hosoi ouk heōrakasi to prosōpon mon en sarki. » Dēlon toinyn, hōs ou peri autōn touto ephē, bebaiōsai ta kat᾽ autous boulētheis ekeino tetheiken, hoti «Ou monon hymōn, alla kai tōn mēdepō tetheamenōn me pollēn echō phrontida, » Edidaxe de hēmas kai ho trismakarios Loukas en tais Praxesin, hōs kata ton auton kairon diēlthe tēn Phrygian kai tēn Galatikēn chōran. Tēs de Phrygias hai Kolassai " mētropolis de autēs kai geitōn, hē Laodikeia. Pōs toinyn hoion te hēn auton aphikomenon eis tēn Phrygian, to theion autais mē prosenenkein Euangelion? Oude eipoi tis an, hōs hypo tēs theias ekōlythēsan charitos touto praxsi. Peri men gar tēs ᾿Asias kai tēs Bithynias eipen ho makarios Loukas chechōlychenai autous to Pneuma ta hagion " peri de ge tēs Phrygias ouden toiouton ephē. ᾿Alla touto men hōs bouletai tis noeitō " oude gar dogmatōn poiei diaphoran to houtōs hē ekeinōs eipein. Ē de hypothesis tēs Epistolēs estin hautē" Tines tōn ex Ioudaiōn pepisteukotōn exēpatēsan, kai pareskeuasan toutous phylattein tou nomou ta peritta. Gegraphe toinyn ho theios ᾿Apostolos, didaskōn hōs tēs sōtērias hēmin ho Despotēs Christos Hyegenētai chorēgos. Deiknysi de kai to tēs oikonomias mystērion panta logismon hyperbainon anthrōpinon, kai hoti koinōnoi tēs tou Christou basileias esometha, kai hoti tois teleiois hai nomikai a'-t΄. e Paulos apostolos Iēsou ho Christou dia thelēmatos Theou, kai Timotheos ho adelphos, tois en Kolassais " hagiois kai pistois adelphois en Christǭ. Charis hymin kai eirēnē apo Theou Patros hēmōn kai Kyriou Iēsou Christou d,» Epeidē tois exapatēsasin hypachthentes tēn nomikēn ēspasanto politeian, atelē, de touto pros sōtērian edeikny tou Kyriou tēn parousian, anankaiōs heautous apostolous Chrisery prosēgoreuse. Prostetheike de, dia matos, didaskōn hōs kai tǭ Theǭ kai Patri touto syndokei. Palin mentoi tēn dia prothesin epi tou Patros tetheiken. e Eukaristoumen " tǭ Theǭ kai Patri tou Kyriou hēmōn Iēsou Christou, pantote peri hymōn proseuchomenoi, (d΄.) akousantes tēn pistin hymōn en Christǭ Iēsou, kai tēn agapēn tēn eis pantas tous hagious.» Teleiotēta autois memartyrēke pistei kai agapę̄ lampein autous eirēkōs " hē gar agapē pasēs ento» lēs praktikēs periektikē. Synēthes de tǭ ᾿Apostolǭ men yopotais euphēmiais proleainein tas akoas, eith᾽ houtō tēn prosēkousan prospherein didaskalian. Kai entautha toinyn ephē ton Theon anymnein tais proseuchais epi tę̄ pistei autōn tę̄ peri ton Despotēn Christon, kai tę̄ agapę̄, hēn eis pantas tous homopistous menoi dieteloun.
[Argument.] At the same time the divine Apostle wrote to the Ephesians and the Colossians, using the admirable Tychicus as the minister of the letters. He wrote from Rome, having already escaped the first danger, and the opening of the letter shows this. For he made the thrice-blessed Timothy a partner in the letter; but when he had his first trial, under Nero, none of his acquaintances was with him. He himself made this plain in the letter to Timothy: “At my first defense no one stood by me.” And when the end of his life was at hand, the divine Timothy was not staying in Rome but rather in Asia. The second letter written to him teaches this more clearly. For having said, “For I am already being poured out, and the time of my departure has come,” a little later he says, “Make haste to come to me quickly.” Then he adds: “Bring with you the cloak that I left in Troas with Carpus, and the books, especially the parchments.”
Some, however, say that the divine Apostle wrote to the Colossians before he had ever seen them, and they try to establish this from these words: “For I want you to know how great a struggle I have for you and for those in Laodicea, and for all who have not seen my face in the flesh.” But they ought to have observed the meaning of the words. For he means: I have great concern not only for you, but also for those who have not seen me. For if he carried concern only for those who had not seen him, he would have no concern for those who had enjoyed the sight of him and his teaching; for in that sense this is how one would have to understand “how great a struggle I have for you and for those in Laodicea, and for all who have not seen my face in the flesh.” It is plain, then, that he did not say this about them; wishing to confirm their situation, he set that down, meaning: “not only for you, but also for those who have not yet seen me, I have great concern.” The thrice-blessed Luke also taught us in the Acts that at that same time he passed through Phrygia and the Galatian region. Colossae is in Phrygia, and its metropolis and neighbor is Laodicea. How then could he have come into Phrygia and not brought them the divine gospel? Nor could anyone say that they were prevented by divine grace from doing this. For about Asia and Bithynia the blessed Luke said that the Holy Spirit had prevented them; but about Phrygia he said nothing of the kind. But let each understand this as he wishes; for to say it this way or that makes no difference to doctrine.
The argument of the letter is this. Some of those who had believed from among the Jews had deceived them and induced them to keep the superfluous things of the law. The divine Apostle therefore wrote, teaching that Christ the Master has become the provider of our salvation. He shows also that the mystery of the economy surpasses all human reasoning, that we shall be sharers in Christ’s kingdom, and that for the perfect the observances of the law …
“Paul, an apostle of Jesus Christ by the will of God, and Timothy the brother, to the saints and faithful brothers in Christ at Colossae: grace to you and peace from God our Father and the Lord Jesus Christ.” Since, led on by the deceivers, they had embraced the way of life of the law, while the coming of the Lord had shown it to be incomplete for salvation, he necessarily called himself an apostle of Christ. He added “by the will,” teaching that the God and Father also approves of this. Again, however, he used the preposition “through” of the Father. “We give thanks to God the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and of the love you have for all the saints.” He bore witness to their perfection by saying that they shine with faith and love; for love embraces every commandment of practice. It is the Apostle’s custom first to smooth the ears with fitting praises, and then to offer the teaching that is needed. Here too, then, he said that in his prayers he hymns God for their faith in Christ the Master and for the love they continued to show to all who share their faith.
Chapter 1
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ε΄. « Διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς. » Ταῦτα δὲ, φησὶ, ποιεῖτε προθύμως, τὴν εὑτρεπισμένην ὑμῖν τῶν οὐρανῶν βασιλείαν διὰ τῶν τῆς πίστεως ὀφθαλμῶν θεωροῦντες. « Ἣν πρηηχούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ Εὐαγγελίου, (ς".) τοῦ παρόντος εἰς ὑμᾶς, καθὼς καὶ ἐν παντὶ τῷ κόσμῳ. ν Ταύτην δὲ ὑμῖν τὸ θεῖον Εὐαγγέλιον ἀπαγγέλλεται 7. οὐκ ὑμῖν δὲ μόνοις, ἀλλὰ καὶ πᾶσιν ἀνθρώποις. Εἶτα δείκνυσι καὶ τοῦ κηρύγματος τὴν ἰσχύν - «ε Καὶ ἔστι καρποφορούμενον καὶ αὐξανόμενον, καθὼς καὶ ἐν ὑμῖν, ἀφ᾽ ἧς ἡμέρας ἢκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ Θεοῦ ἐν ἀληθείχ. » Καρποφορίαν τοῦ Εὐαγγελίου κέκληκε τὴν πίστιν τῶν ἀκηκοότων καὶ τὴν ἐπαινουμένην πολιτείαν" αὔξησιν δὲ, τῶν πιστευόντων τὸ πλῆθος. ζ, η΄. «Καθὼς καὶ ἐμάθετε παρὰ Ἑπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὃς ἔστι πιστὸς ὁπὲρ ὑμῶν διάκονος τοῦ Χριστοῦ" ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι.» Πολίτης αὐτῶν ὁ ἀξιέπαινος ὁ ᾿Επαφρᾶς φημι. Εἰς δὲ τὴν Ῥώμην παραγενόμενος, ἐδίδαξε τὸν θεῖον ᾿Απόστολον, καὶ τὴν θερμὴν αὐτῶν περὶ τὸν Κύριον πίστιν, καὶ τὴν γενομένην παρά τινος ἐξαπάτην. Πολλοῖς δὲ αὐτὸν ἐκόσμησεν ἐγκωμίοις, ἀγαπητὸν, καὶ σύνδουλον, καὶ πιστὸν τοῦ Χριστοῦ διάκονον ἀποκαλέσας, ἕνα αὑτοῖς πλείονος αἰδοῦς ἀξιώτερος γένηται. "Ἔφη δὲ αὑτοὺς παρὰ τούτου μεμαθηκέναι τὸν πανταχοῦ γενόμενον τοῦ κηρύγματος δρόμον, καὶ τῶν ἐν ἑκάστῳ ἔθνει πεπιστευκότων πλῆθος.
e΄. « Dia tēn elpida tēn apokeimenēn hymin en tois ouranois. » Tauta de, phēsi, poieite prothymōs, tēn heutrepismenēn hymin tōn ouranōn basileian dia tōn tēs pisteōs ophthalmōn theōrountes. « Hēn prēēchousate en tǭ logǭ tēs alētheias tou Euangeliou, (s".) tou parontos eis hymas, kathōs kai en panti tǭ kosmǭ. n Tautēn de hymin to theion Euangelion apangelletai 7. ouk hymin de monois, alla kai pasin anthrōpois. Eita deiknysi kai tou kērygmatos tēn ischyn - «e Kai esti karpophoroumenon kai auxanomenon, kathōs kai en hymin, aph᾽ hēs hēmeras ēkousate kai epegnōte tēn charin tou Theou en alētheich. » Karpophorian tou Euangeliou keklēke tēn pistin tōn akēkootōn kai tēn epainoumenēn politeian" auxēsin de, tōn pisteuontōn to plēthos. z, ē΄. «Kathōs kai emathete para Hepaphra tou agapētou syndoulou hēmōn, hos esti pistos hoper hymōn diakonos tou Christou" ho kai dēlōsas hēmin tēn hymōn agapēn en pneumati.» Politēs autōn ho axiepainos ho ᾿Epaphras phēmi. Eis de tēn Rhōmēn paragenomenos, edidaxe ton theion ᾿Apostolon, kai tēn thermēn autōn peri ton Kyrion pistin, kai tēn genomenēn para tinos exapatēn. Pollois de auton ekosmēsen enkōmiois, agapēton, kai syndoulon, kai piston tou Christou diakonon apokalesas, hena hautois pleionos aidous axiōteros genētai. "Ephē de hautous para toutou memathēkenai ton pantachou genomenon tou kērygmatos dromon, kai tōn en hekastǭ ethnei pepisteukotōn plēthos.
“Because of the hope laid up for you in the heavens.” You do these things eagerly, he says, beholding with the eyes of faith the kingdom of heaven prepared for you. “Of which you heard before in the word of the truth of the gospel, which has come to you, as also in all the world.” The divine gospel announces this to you, and not to you alone but to all people. Then he shows also the strength of the preaching: “And it is bearing fruit and growing, as also among you, since the day you heard and came to know the grace of God in truth.” He called the faith of the hearers and their praiseworthy conduct the fruit-bearing of the gospel, and the multitude of believers its growth. “As you learned from Epaphras, our beloved fellow servant, who is a faithful minister of Christ on your behalf, who also made known to us your love in the Spirit.” The praiseworthy Epaphras, I mean, was their fellow citizen. Having come to Rome, he informed the divine Apostle both of their fervent faith in the Lord and of the deceit practiced by someone. He adorned him with many praises, calling him beloved, fellow servant, and faithful minister of Christ, so that he might be held worthy of greater respect by them. And he said that they had learned from him of the course the preaching had run everywhere and of the multitude of believers in every nation.
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θ΄. ε Διὰ τοῦτο καὶ ἡμεῖς, ἀφ᾽ ἧς ἡμέρας ἡχούδαμεν, οὗ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι, καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὑτοῦ. » Ταῦτα δὲ περὶ ὑμῶν παρὰ τοῦ ὑμετέρου διδασκάλου μεμαθηκότες, ἀπαύστως τὸν θεὸν ἱκετεύομεν τελείαν ὑμῖν παρασχεῖν τοῦ οἰκείου θελήματος τὴν ἐπίγνωσιν. Ἐνταῦθα δὲ ἡνίξατο, ὡς ἀτελῆ τἀύτην ἔχουσι ταῖς νομικαῖς ἀκολουθοῦντες πάρατη- « Ἐν πάσῃ σοφίᾳ καὶ συνέσει αὐευμαινῃ ᾿ (..) περιπατῆσαι ὑμᾶς ἀξίως τοῦ Κυρίου εἰς πᾶταν ἀρέσκειαν. » Λίτοῦμεν δὲ τῆς πνευματικῆς ὑμᾶς ἐμπλησθῆναι σοφίας, ἵνα πάντα τὰ ἀρέσκοντα τῷ « Ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες, καὶ ἁὐξανόμενοι εἰς τὴν ἐπίγνωσιν τοῦ Θεοῦ, (ἰα’.) ἐν κάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος ἑῆς δόξης αὐτοῦ, εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς. » Ἵνα τῶν ἀγαθῶν ἔργων προσφέρητε χῷ Θεῷ τοὺς καρποὺς, καὶ τῆς γνώσεως αὐτοῦ τὴν ἐπίδοσιν ἐπιδείχνυσθε, καὶ τῇ θείᾳ ῥοπῇ χρατυνόμένοι ἑδραῖοι μένητε, μετ᾽ εὐθυμίας φέροντες τῶν ἐναντίων τὰς τρικυμίας. Τὴν γὰρ ὑπομορὴν ἐπὶ τῶν ἐναντίων τέθεικε " ταύτης γὰρ᾽ χρήξομέν ὑπὸ τῶν (8. « Εὐχαριστοῦντες τῷ θεῷ καὶ Πατρὶ, τῷ ἱχαγώσαντὶ ἡμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί. ν» Ὑμνοῦμεν δὲ τὸν φιλάνθρωπον Δεσπότην, ὅτι ἡμᾶς ἀναξίους ὄντας κοινωνοὺς ἀπέφηνε τοῦ τῶν ἁγίων ψωτός. Πάλιν μέντοι τῷ σχῆματι τῆς εὐχαριστίας, τῆς θείας φιλανθρωπίας τὸ ἄῤῥητον, καὶ τῆς περὶ ἡμᾶς οἰκονομίας τὸ μέγεθος δείκνυσιν.
th΄. e Dia touto kai hēmeis, aph᾽ hēs hēmeras hēchoudamen, hou pauometha hyper hymōn proseuchomenoi, kai aitoumenoi hina plērōthēte tēn epignōsin tou thelēmatos hautou. » Tauta de peri hymōn para tou hymeterou didaskalou memathēkotes, apaustōs ton theon hiketeuomen teleian hymin paraschein tou oikeiou thelēmatos tēn epignōsin. Entautha de hēnixato, hōs atelē tautēn echousi tais nomikais akolouthountes paratē- « En pasę̄ sophią kai synesei aueumainę̄ ᾿ (..) peripatēsai hymas axiōs tou Kyriou eis patan areskeian. » Litoumen de tēs pneumatikēs hymas emplēsthēnai sophias, hina panta ta areskonta tǭ « En panti ergǭ agathǭ karpophorountes, kai hauxanomenoi eis tēn epignōsin tou Theou, (ia’.) en kasę̄ dynamei dynamoumenoi kata to kratos heēs doxēs autou, eis pasan hypomonēn kai makrothymian meta charas. » Hina tōn agathōn ergōn prospherēte chǭ Theǭ tous karpous, kai tēs gnōseōs autou tēn epidosin epideichnysthe, kai tę̄ theią rhopę̄ chratynomenoi hedraioi menēte, met᾽ euthymias pherontes tōn enantiōn tas trikymias. Tēn gar hypomorēn epi tōn enantiōn tetheike " tautēs gar᾽ chrēxomen hypo tōn (8. « Eucharistountes tǭ theǭ kai Patri, tǭ hichagōsanti hēmas eis tēn merida tou klērou tōn hagiōn en tǭ phōti. n» Hymnoumen de ton philanthrōpon Despotēn, hoti hēmas anaxious ontas koinōnous apephēne tou tōn hagiōn psōtos. Palin mentoi tǭ schēmati tēs eucharistias, tēs theias philanthrōpias to arrhēton, kai tēs peri hēmas oikonomias to megethos deiknysin.
“For this reason we too, since the day we heard, do not cease praying for you and asking that you may be filled with the knowledge of his will.” Having learned these things about you from your teacher, we unceasingly entreat God to give you perfect knowledge of his own will. Here he hinted that they have this knowledge in an imperfect form, since they follow the observances of the law. “In all wisdom and spiritual understanding, so as to walk worthily of the Lord, pleasing him in all things.” We ask that you be filled with spiritual wisdom, so that all the things pleasing to … “Bearing fruit in every good work and growing in the knowledge of God, strengthened with all power according to the might of his glory, for all endurance and patience with joy.” So that you may offer God the fruits of good works and show progress in the knowledge of him, and, strengthened by divine aid, may remain firm, bearing cheerfully the storms raised by your opponents. For he used “endurance” with reference to the opponents; for we shall need it against the … of …
“Giving thanks to God the Father, who has made us fit for the share of the inheritance of the saints in light.” We hymn the Master who loves humankind, because he made us, unworthy as we are, sharers in the light of the saints. Again, in the form of thanksgiving, he shows the inexpressible love of God for humankind and the greatness of his economy toward us.
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τ. ε Ὃς ἐῤῥύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότοὺς, καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ Υἱοῦ τῆς ἀγάπης αὑτοῦ. » ᾿Εξουσίαν σκότους, τοῦ διαβόλου τὴν δυναστείαν ἐκάλεσεν. Υἱὸν δὲ ἀγάπης τὸν Δεσκότην Χριστὸν προσηγόρευσε " διδάσκων ὅτι οὐκ ὡς κτίσμα καὶ δοῦλος, ἀλλ᾽ ὡς Υἱὸς ἀγαπᾶται. Οὐ γὰρ ἀγάπης Υἱὸς, ἀλλ᾽ ἀγαπητὸς Υἱὸς, τουτέστι Ὑνήσιος " οὕτω γὰρ καὶ Ἰσαὰκ ὠνομάζετο. ε Λάβε Ὑὰρ, ἔφη, τὸν υἱόν σου τὸν ἀγαπητὸν, » ἀντὶ τοῦ Ὑνήσιον, τὸν τῶν ἄλλων σοι τιμιώτατον. Τοῦ σκότους τοίνυν, φησὶν, ἡμᾶς ἐλευθερώσας, τῆς τοῦ Υἱοῦ βα-. σιλείας ἠξίωσε, Τοῦτο καὶ ἐν τῇ πρὸς Τιμόθεον ἔφη" « Εἰ ὑπομένωμεν, καὶ συμβασιλεύσομεν. » ιδ΄, « Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ " τοῦ αἷἴ- 'μᾶτος, τὴν ἄφεσιν τῶν ἁμαρτιῶν. » Οὐ γὰρ ὁ γόμος, ἀλλ᾽ ὁ Δεσπότης Χριστὸς, ἐψ:οὔ νόμον νομοθέτης, ταύτην ἡμῖν διὰ τοῦ σωτηρίου βαπτίσματος ἐδωρήσατο, Ταῦτα εἰρηκὼς, καὶ θεολογίας ἅπτεται, καὶ δείχγυσιν αὐτὸν τῶν ἁπάντων δημιουργόν.
t. e Hos errhysato hēmas ek tēs exousias tou skotous, kai metestēsen eis tēn basileian tou Huiou tēs agapēs hautou. » ᾿Exousian skotous, tou diabolou tēn dynasteian ekalesen. Huion de agapēs ton Deskotēn Christon prosēgoreuse " didaskōn hoti ouk hōs ktisma kai doulos, all᾽ hōs Huios agapatai. Ou gar agapēs Huios, all᾽ agapētos Huios, toutesti Hynēsios " houtō gar kai Isaak ōnomazeto. e Labe Hyar, ephē, ton huion sou ton agapēton, » anti tou Hynēsion, ton tōn allōn soi timiōtaton. Tou skotous toinyn, phēsin, hēmas eleutherōsas, tēs tou Huiou ba-. sileias ēxiōse, Touto kai en tę̄ pros Timotheon ephē" « Ei hypomenōmen, kai symbasileusomen. » id΄, « En hǭ echomen tēn apolytrōsin dia " tou haii- 'matos, tēn aphesin tōn hamartiōn. » Ou gar ho gomos, all᾽ ho Despotēs Christos, eps:ou nomon nomothetēs, tautēn hēmin dia tou sōtēriou baptismatos edōrēsato, Tauta eirēkōs, kai theologias haptetai, kai deichgysin auton tōn hapantōn dēmiourgon.
“Who rescued us from the authority of darkness and transferred us into the kingdom of the Son of his love.” He called the dominion of the devil the “authority of darkness.” And he called Christ the Master “Son of love,” teaching that he is loved not as a creature and a slave but as a Son. For it means not “son of love” but “beloved Son,” that is, genuine; for so too Isaac was named. “Take,” he said, “your beloved son,” instead of “your genuine son, the most precious to you of all.” Having freed us from darkness, then, he says, he counted us worthy of the kingdom of the Son. He said this also in the letter to Timothy: “If we endure, we shall also reign with him.” “In whom we have the redemption through his blood, the forgiveness of sins.” For it was not the law but Christ the Master, the lawgiver of the law, who gave us this through saving baptism. Having said this, he also touches on theology and shows him to be the creator of all things.
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ιε΄. ς« Ὅς" ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου. » Ἐναργεῖς γὰρ φέρει τοῦ γεγεννηκότος τοὺς χαρακτῆρας. Τοῦτό ἔστι τὸ ὑπὸ τοῦ Κυρίου πρὸς τὸν Φίλἶππὸν εἰρημένον " « Ὁ ἑωρακὼς ἐμὲ ἑώρακε καὶ τὸν Πατέρα. » Καὶ ᾿Αδὰμ δὲ ἐγέννησε κατὰ τὴν εἰκόνα αὑτοῦ, τουτέστι κατὰ πάντα αὐτῷ ἑοϊκότα, Ἔστε τοίνυν εἰκὼν δηλοῦσα τὸ ὁμοούσιον. Αἱ μὲν γὰρ ἄψυχοι εἰκόνες οὐκ ἔχουσι τὴν οὐσίαν τούτων ὧνπερ εἰκόνες εἰσίν - ἡ δὲ ζῶσα εἰκὼν, καὶ τὸ ἀπαράλλακτον ἔχουσα, τὴν αὐτὴν ἔχει φύσιν τῷ ἀρχετύπῳ. ε Πρωτότοκος ᾽6 πάσης κτίσεως, » Εἰ μονογενὴς, πῶς πρωτότοκος; εἰ πρῳτότοκος, πῶς μονογενής; ᾿Αλλὰ μὴν μονογενὴς ἐν τοῖς θείοις Εὐαγγελίοις ὠνόμασται. Πρωτότοκος τοίνυν ἐστὶ τῆς κτίσεως, οὐκ ὡς ἀδελφὴν ἔχων τὴν κτίσιν ἀλλ᾽ ὡς πρὸ πάσης κτίσεως γεννηθείς. Πῶς γὰρ οἷόν τε καὶ ἀδελφὸν εἶναι τῆς κτίσεως καὶ δημιουργόν; Εἰ γὰρ, κατὰ τὸν τῶν αἱρετικῶν λόγον, κτίσμα ἐστὶν, ἀδελφὴν ἔχει τὴν γτίσιν. Οὐκ οἷόν τε δὲ κατὰ ταυτὸν ταύτης αὐτὸν καὶ ἀδελφὸν εἶναι καὶ δημιουργόν " δημιουργὸν δὲ αὐτὸν ἡ θεία καλεῖ Γραφή εἰ δὲ δημιουργὸς, οὐκ ἄρα καὶ ἀδελφός " εἰ δὲ οὐκ ἀδελφὸς, οὐ κτίσμα. "Αλλως τε οὐδὲ πρωπόχτιστον αὐτὸν εἶπεν ὁ θεῖος ᾿Απόστολος, ἀλλὰ πρωτότοκον, τουτέστι, πρῶτον. Οὕτω καὶ πρωτότοκος ἐκ τῶν νεκρῶν " πρῶτος γὰρ ἀνέστη. Οὕτω καὶ Ἐκκλησίαν πρωτοτόκων τὸν τῶν ἁγίων σύλλογον ὁ θεῖος ᾿Απόστολος προσηγόρευσεν " οὐκ ἐπειδὴ φύσει πάντες ἕλυσαν πρῶτοι τὰς τῶν μητέρων ὠδῖνας, ἀλλ᾽ ἐπειδὴ πλείων τις ἀφώριστο τοῖς πρωτοτόκοις κατὰ τὸν νόμον τιμὴ, τὸ τίμιον αὑτῶν διὰ τῆσδε τῆς προσηγορίας δεδήλωκεν. Ὅτι δὲ ὁ Μονογενὴς οὐ τῆς κτίσεως ἀδελφὸς, ἀλλὰ τῆς κτίσεως ὑπάρχει ποιητὴς, καὶ τὰ ἑξῆς διδάσκει"
ie΄. s« Hos" estin eikōn tou Theou tou aoratou. » Enargeis gar pherei tou gegennēkotos tous charaktēras. Touto esti to hypo tou Kyriou pros ton Philippon eirēmenon " « Ho heōrakōs eme heōrake kai ton Patera. » Kai ᾿Adam de egennēse kata tēn eikona hautou, toutesti kata panta autǭ heoïkota, Este toinyn eikōn dēlousa to homoousion. Hai men gar apsychoi eikones ouk echousi tēn ousian toutōn hōnper eikones eisin - hē de zōsa eikōn, kai to aparallakton echousa, tēn autēn echei physin tǭ archetypǭ. e Prōtotokos ᾽6 pasēs ktiseōs, » Ei monogenēs, pōs prōtotokos? ei prǭtotokos, pōs monogenēs? ᾿Alla mēn monogenēs en tois theiois Euangeliois ōnomastai. Prōtotokos toinyn esti tēs ktiseōs, ouk hōs adelphēn echōn tēn ktisin all᾽ hōs pro pasēs ktiseōs gennētheis. Pōs gar hoion te kai adelphon einai tēs ktiseōs kai dēmiourgon? Ei gar, kata ton tōn hairetikōn logon, ktisma estin, adelphēn echei tēn gtisin. Ouk hoion te de kata tauton tautēs auton kai adelphon einai kai dēmiourgon " dēmiourgon de auton hē theia kalei Graphē ei de dēmiourgos, ouk ara kai adelphos " ei de ouk adelphos, ou ktisma. "Allōs te oude prōpochtiston auton eipen ho theios ᾿Apostolos, alla prōtotokon, toutesti, prōton. Houtō kai prōtotokos ek tōn nekrōn " prōtos gar anestē. Houtō kai Ekklēsian prōtotokōn ton tōn hagiōn syllogon ho theios ᾿Apostolos prosēgoreusen " ouk epeidē physei pantes helysan prōtoi tas tōn mēterōn ōdinas, all᾽ epeidē pleiōn tis aphōristo tois prōtotokois kata ton nomon timē, to timion hautōn dia tēsde tēs prosēgorias dedēlōken. Hoti de ho Monogenēs ou tēs ktiseōs adelphos, alla tēs ktiseōs hyparchei poiētēs, kai ta hexēs didaskei"
“Who is the image of the invisible God.” For he bears clear marks of the one who begot him. This is what was said by the Lord to Philip: “He who has seen me has seen the Father.” And Adam begot according to his own image, that is, one like him in every respect. The image, then, signifies the sameness of being. For lifeless images do not have the being of those of whom they are images; but the living image, which also has exact likeness, has the same nature as the archetype. “The firstborn of all creation.” If he is only-begotten, how is he firstborn? If firstborn, how only-begotten? Yet he is named only-begotten in the divine Gospels. He is firstborn of creation, then, not as having creation as a sister, but as begotten before all creation. For how could one be both brother and creator of creation? For if, as the heretics say, he is a creature, he has creation as his sister. But one cannot at the same time be both its brother and its creator; and divine Scripture calls him creator. If, then, he is creator, he is not a brother; and if not a brother, not a creature. Besides, the divine Apostle did not call him first-created but firstborn, that is, first. So also he is “firstborn from the dead,” for he rose first. So also the divine Apostle called the assembly of the saints “the church of the firstborn,” not because all of them by nature were the first to loose their mothers’ birth pangs, but because a greater honor was set apart for the firstborn under the law; by this title he showed how precious they are. That the Only-begotten is not the brother of creation but its maker, what follows also teaches:
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ις΄. ε Ὅτι ἐν αὐτῷ "' ἐκτίσθη τὰ πάντα. ν» Ποῖα; « Τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα. ν Καὶ ἐπειδή ἔστι καὶ ἐν οὐρανοῖς ὁρατὰ, ὡς ὁ ἥλιος, καὶ ἡ σελήνη, καὶ οἱ ἀστέρες, διδάσκει σαφέστερον τίνα καλεῖ οὐράνια, εἴτε ὁρατὰ, εἴτε ἀόρατα. Εἶτα ὡς τῶν ὁρατῶν δήλων ἅπασιν ὄντων, καὶ παρὰ τοῦ θειοτάτου Μωσέως πάντων μὲμαθηκότων, ὅτι τούτων ἐστὶ ποιητὴς ὁ Θεὸς, ταῦτα καταλιπὼν, τὸν τῶν ἀοράτων κατάλογον διεξέρχεται, « Εἴτε Θρόνοι, εἴτε Κυριότητες, εἴτε ᾿Αρκαὶ, εἴτε Ἐξουσίαι " τὰ πάντα δι᾿ αὐτοῦ καὶ εἰς αὐτὸν ἕκτισται. » Θρόγους ἡγοῦμαι τὰ Χερουβὶμ, αὐτὸν λέγειν᾽ τούτοις γὰρ εἶδε τὸν θεῖον ἐπικείμενον θρόνον ὁ προφήτης Ἰεζεχιήλ Κυριότητας δὲ, καὶ ᾿Αρχὰς, καὶ ᾿Εξουσίας, τοὺς τῶν ἐθνῶν πεπιστευ μένους τὴν ἐπιμέλειαν. Καὶ γὰρ Μιχαὴλ ἦρχε τῶν Ἰουδαίων, καὶ ὁ μακάριος Δανιὴλ ἄρχοντα λέγει Περσῶν, καὶ ἄρχοντα Ἑλλήνων. Τὸ δὲ, Πάντα δι᾽ αὑτοῦ ἔκτισται, τὴν πρώτην δημιουργίαν δηλοῖ, Τὸ δὲ, εἰς αὐτὸν, τὴν διὰ τῆς ἐνανθρωπήσεως αὐτοῦ γενομένην ἐνέργειαν. «Εἴ τις γὰρ ἐν Χριστῷ, φησὶ, καινὴ κτίσις. » Καὶ πάλιν’ « ᾿Ανακεφαλαιώσασθαι τὰ πάντα ἐν τῷ "5 Χριστῷ.» Καὶ ὁ Προφήτης " « Ἔσται ὁ οὐρανὸς καινὸς, καὶ ἡ γῆ καινή. » Καί ε Τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά. » Ἐν ἐλπίσι δὲ ἔχομεν τὴν τούτων. μεταβολήν. « Καὶ αὐτὴ γὰρ ἡ κτίσις ἐλευθεν ρωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέχνων τοῦ Θεοῦ. » Ὅτι δὲ ἐνταῦθα τὸ πρωτότοκος ὄνομα τὸ πρῶτον δηλοῖ, «ἃ ἑξῆς ἡμᾶς διδάτχει" ιζ΄, « Καὶ αὐτός ἐστι πρὸ πάντων. » Οὐκ εἶπεν, Αὐτὸς ἐγένετο πρὸ πάντων, ἀλλ᾽, Αὐτός ἐστι πρὸ πάντων. « Καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν. » Οὐ γὰρ μόνον ἐστὶν ἁπάντων δημιουργὸς, ἀλλὰ καὶ προμηθεῖται ὧν ἐποίησε, καὶ κυβερνᾷ τὴν κτίσιν, καὶ διὰ τὴν αὐτοῦ σοφίαν καὶ δύναμιν ἕστηκε,
is΄. e Hoti en autǭ "' ektisthē ta panta. n» Poia? « Ta en tois ouranois kai ta epi tēs gēs, ta horata kai ta aorata. n Kai epeidē esti kai en ouranois horata, hōs ho hēlios, kai hē selēnē, kai hoi asteres, didaskei saphesteron tina kalei ourania, eite horata, eite aorata. Eita hōs tōn horatōn dēlōn hapasin ontōn, kai para tou theiotatou Mōseōs pantōn memathēkotōn, hoti toutōn esti poiētēs ho Theos, tauta katalipōn, ton tōn aoratōn katalogon diexerchetai, « Eite Thronoi, eite Kyriotētes, eite ᾿Arkai, eite Exousiai " ta panta di᾿ autou kai eis auton hektistai. » Throgous hēgoumai ta Cheroubim, auton legein᾽ toutois gar eide ton theion epikeimenon thronon ho prophētēs Iezechiēl Kyriotētas de, kai ᾿Archas, kai ᾿Exousias, tous tōn ethnōn pepisteu menous tēn epimeleian. Kai gar Michaēl ērche tōn Ioudaiōn, kai ho makarios Daniēl archonta legei Persōn, kai archonta Hellēnōn. To de, Panta di᾽ hautou ektistai, tēn prōtēn dēmiourgian dēloi, To de, eis auton, tēn dia tēs enanthrōpēseōs autou genomenēn energeian. «Ei tis gar en Christǭ, phēsi, kainē ktisis. » Kai palin’ « ᾿Anakephalaiōsasthai ta panta en tǭ "5 Christǭ.» Kai ho Prophētēs " « Estai ho ouranos kainos, kai hē gē kainē. » Kai e Ta archaia parēlthen, idou gegone ta panta kaina. » En elpisi de echomen tēn toutōn. metabolēn. « Kai autē gar hē ktisis eleuthen rōthēsetai apo tēs douleias tēs phthoras eis tēn eleutherian tēs doxēs tōn technōn tou Theou. » Hoti de entautha to prōtotokos onoma to prōton dēloi, «ha hexēs hēmas didatchei" iz΄, « Kai autos esti pro pantōn. » Ouk eipen, Autos egeneto pro pantōn, all᾽, Autos esti pro pantōn. « Kai ta panta en autǭ synestēken. » Ou gar monon estin hapantōn dēmiourgos, alla kai promētheitai hōn epoiēse, kai kyberną tēn ktisin, kai dia tēn autou sophian kai dynamin hestēke,
“For in him all things were created.” What things? “Things in the heavens and things on the earth, visible and invisible.” And since there are visible things in the heavens too, such as the sun, the moon, and the stars, he teaches more clearly which heavenly things he means, whether visible or invisible. Then, since the visible things are plain to all, and all have learned from the most divine Moses that God is their maker, he leaves these aside and goes through the list of the invisible: “Whether thrones or dominions or rulers or authorities: all things were created through him and for him.” By “thrones” I think he means the cherubim, for the prophet Ezekiel saw the divine throne resting on them; and by “dominions,” “rulers,” and “authorities,” those entrusted with the care of the nations. For Michael ruled the Jews, and the blessed Daniel speaks of a ruler of the Persians and a ruler of the Greeks. “All things were created through him” shows the first creation; “for him,” the work that came about through his incarnation. “For if anyone is in Christ,” he says, “he is a new creation.” And again: “To sum up all things in Christ.” And the prophet: “The heaven will be new and the earth new.” And: “The old things have passed away; behold, all things have become new.” We hold their change in hope. “For the creation itself will be set free from the bondage of corruption into the freedom of the glory of the children of God.” That here the name “firstborn” means “first,” what follows teaches us: “And he is before all things.” He did not say, “He came to be before all things,” but, “He is before all things.” “And all things hold together in him.” For he is not only the creator of all things but also provides for what he made, steers creation, and it stands firm through his wisdom and power.
1.18PG 82
ιη΄. « Καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος τῆς Ἐκκλησίας. » ᾿Απὸ τῆς θεολογίας εἰς τὴν οἰκονομίαν μετέβη. Κεφαλὴ γὰρ ἡμῶν κατὰ τὸ ἀνθρώπινον" ὁμοούσιος δὲ ἡ κεφαλὴ τῷ σώματι " οὕτω καὶ αὐτὸς ἡμῖν ὡς ἄνθρωπος ὁμοούσιος. « Ὅς ἐστιν ἀρχή.» ᾿Αντὶ τοῦ, πρῶτος ἐκ νεκρῶν ἐγήγερται. Τοῦτο γὰρ ἐπάγει " ε Πρωτότοκος ἐκ τῶν νεκρῶν "5. » Πρῶτος γὰρ τὰς ὠδῖνας ἔλυσε τοῦ θανάτου. Αἰνίττεται δὲ ὁ λόγος καὶ τὴν πάντων ἡμῶν ἀνάστατιν. « Ἵνα γένηται ἂν πᾶσιν αὐτὸς πρωτεύων.» Καὶ γὰρ ὡς Θεὸς, πρὸ πάντων ἐστὶ, καὶ σὺν τῷ Πατρί ἐστι - καὶ ὡς ἄνθρωπος, πρωτότοκος ἐκ τῶν νεκρῶν, καὶ τοῦ σώματὸς κεφαλή.
iē΄. « Kai autos estin hē kephalē tou sōmatos tēs Ekklēsias. » ᾿Apo tēs theologias eis tēn oikonomian metebē. Kephalē gar hēmōn kata to anthrōpinon" homoousios de hē kephalē tǭ sōmati " houtō kai autos hēmin hōs anthrōpos homoousios. « Hos estin archē.» ᾿Anti tou, prōtos ek nekrōn egēgertai. Touto gar epagei " e Prōtotokos ek tōn nekrōn "5. » Prōtos gar tas ōdinas elyse tou thanatou. Ainittetai de ho logos kai tēn pantōn hēmōn anastatin. « Hina genētai an pasin autos prōteuōn.» Kai gar hōs Theos, pro pantōn esti, kai syn tǭ Patri esti - kai hōs anthrōpos, prōtotokos ek tōn nekrōn, kai tou sōmatos kephalē.
“And he is the head of the body, the church.” From theology he passed to the economy. For he is our head according to his humanity; and the head is of the same being as the body; so he too, as man, is of the same being as we are. “Who is the beginning.” That is, he has been raised first from the dead. For he adds this: “the firstborn from the dead.” For he was the first to loose the pangs of death. The word also hints at the resurrection of us all. “That in all things he might be preeminent.” For as God he is before all things and is with the Father; and as man he is firstborn from the dead and head of the body.
1.19PG 82
ιθ΄. ε« Ὅτι ἐν αὐτῷ εὐδόκησε πᾶν τὸ πλήρωμα κατοικῆσαι. » Πλήρωμα τὴν Ἐκκλησίαν ἐν τῇ πρὸς Ἐφεσίους ἐκάλεσεν, ὡς τῶν θείων χαρισμάτων πεπληρωμένων. Ταύτην ἔφη εὐδοκῆσαι τὸν Θεὸν ἐν τῷ Χριστῷ κατοικῇσαι, τουτέστιν αὐτῷ “συνῆφθαι, ὑπὸ τὴν αὑτοῦ σκέπην εἶναι, τοῖς αὐτοῦ γόμοις ἀκολουθεῖν. χ', ε Καὶ δι᾽ αὑτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν. » Λέγει δὲ καὶ τῆς καταλλαγῆς τὸν τρόπον. « Εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ δι᾽ αὐτοῦ, εἴτε τὰ ἐπὶ τῇ: γῆς, εἴτε τὰ ἐν τοῖς οὐρανοῖς. » Αὐτὸς ἐπραγματεύσατο τὰς ἡμετέρας κατο αλλαγὰς, τὸ σωτήριον ὑπομείνας πάθος, καὶ τὸ αἷμα ἐκχέας, καὶ τὴν ὑπὲρ ἡ κῶν θυτίαν προσενεγκὼν, καὶ συνῆψε τοῖς ἐπιγείοις τὰ ἐπουράνια. ᾿Απεστρέφοντο γὰρ ἡμᾶς καὶ τῶν ἀγγέλων οἱ δῆμοι, διὰ τὴν πολλὴν πονηρίαν. Τούτου χάριν καὶ τεχθέντος χορὸν συστησάμενοι τῷ Θεῷ τὸν ὕμνον προσέφερον, λέγοντες " « Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. ν» Οὕτω τὰ κοινῇ πᾶσιν παρασχεθέντα διηγητάμενος ἀγαθὰ, πρὸς αὑτοὺς μεταφέρει τὸν λόγον, καί φησι" χα’, κβ', «Καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένου;, καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς. Νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὑτοῦ διὰ τοῦ θανάτου παραστῆσαι ὑμᾶς ἁγίους, καὶ ἀμώμους, καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ. ν» ᾿Απὸ τῶν ὑμετέρων σκοπήσατε τὰ κοινά. Καὶ γὰρ ὑμεῖς πονηρίᾳ καὶ δυσσεβείᾳ συζῶντες, καὶ τοῦ τῆς θεο- ᾿κῷ Θεῷ, οὐ τοῦ νόμου τοῦτο ὑμῖν δωρησαμένου τὰ δῶρον, ἀλλὰ τοῦ Δεσπότου Χριστοῦ τὸ ὑμέτερον ἀποδεδωκότος χρέος, καὶ παραδεδωκότος τῷ θανάτῳ τὸ σῶμα - ὥστε ὑμᾶς ἀξιωθέντας τῆς κλήσεως ἁγίους καὶ μώμου παντὸς ἐλευθέρους ἀποφανθῆναι. Εἶτα καὶ αἰνίττεται τὴν γενομένην παῤατροπὴν, καὶ δεχγ'. «Εἴγε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι, καὶ ἐδραῖοι, καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ Εὐαγγελίου, οὗ ἠκούσατε. ν» Ἔσεαθε δὲ ἅγιοι, καὶ ἄμωμοι, καὶ ἀνέγχλητοι ἐπιμένοντες οἷς ἐξ ἀρχῆς ἐδιδάχθητε, καὶ τὴν προσενεχθεῖσαν ὑμῖν διδασκαλίαν βεβαίαν φυλάττοντες. ᾿Ε.1πίδα δὲ τοῦ Εὐαγγελίου τὴν ἀνάστασιν καλεῖ, καὶ τὴν ζωὴν τὴν ἀθάνατον, καὶ τὴν τῶν οὐρανῶν βασιλείαν. Εἶτα διδάσκει ὡς οὐκ αὐτοῖς μόνοις, ἀλλὰ πᾶσι προσηνέχθη τὸ κήρῦγμα τοῖς ἀνθρώποις. « Τοῦ κηρυχθέντος ἐν πάσῃ πῇ κτίσει τῇ ὑπὸ τὸν οὐρανὸν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος. » Αὐτὸς γὰρ τῶν ἐθνῶν ἐπιστεύθη τὴν γεωργίαν. Τοῦτο δὲ οὐκ ἂν εἶπεν, εἴπερ αὐτοὺς ἀληθῶς οὐκ ἐθεάσατο πώποτε. Εἰ γὰρ τῶν ἐθνῶν, φησὶ, … κῆρυξ, τί δήποτε ἡμῶν κατεφρόνησας, καὶ τὴν εὐαγγελικὴν ἡμῖν διδασκαλίαν οὐ προσενήνοχας; Καὶ τὰ ἐπαγόμενα δὲ τῆς αὐτῆς ἔχεται διανοίας. κδ΄. ε Νῦν καίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν ",, » Πῶς γὰρ εἶχε λόγον, τὸν μὴ τεθεαμένον αὐτοὺς, μηδὲ τὴν πνευματικὴν διδασκαλίαν προσενεγχόντα, διαῤῥήδην λέγειν ὡς ὑπὲρ αὐτῶν τοὺς διαφόρους ὑπομένει κινδύνους; « Καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ Ἐκκλησία. » Καὶ ὁ Δεσπότης Χριστὸς τὸν ὑπὲρ τῆς Ἐκκλησίας κατεδέξατο θάνατον, καὶ τοῦ σταυροῦ τὴν ἀτιμίαν, καὶ τὰς ἐπὶ κόῤῥης πληγὰς, καὶ τὰς κατὰ τοῦ νώτου μάστιγας, καὶ τὰ ἄλλα ὅσα ὑπέμεινε" καὶ ὁ θεῖος Ἀπόστολος ὡσαύτως ὑπὲρ αὑτῆς ὑπέστη τὰ ποικίλα παθήματα, καὶ μεθ᾽ ἡδονῆς ὑπέστη. Καίρω γὰρ, φησὶν, ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν. “Βδει γὰρ τὴν δὲ ἔφη τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ, ὡς τὸ λειπόμενον πληρῶν, καὶ τῶν ὑπὲρ τούτου προ ἀνεχόμενος. Ἐλείπετο δὲ τὸ κηρύξαι τοῖς ἔθνεσι, καὶ δεῖξαι τῆς σωτηρίας τὸν μεγαλόδωρον χορηγόν.
ith΄. e« Hoti en autǭ eudokēse pan to plērōma katoikēsai. » Plērōma tēn Ekklēsian en tę̄ pros Ephesious ekalesen, hōs tōn theiōn charismatōn peplērōmenōn. Tautēn ephē eudokēsai ton Theon en tǭ Christǭ katoikę̄sai, toutestin autǭ “synēphthai, hypo tēn hautou skepēn einai, tois autou gomois akolouthein. ch', e Kai di᾽ hautou apokatallaxai ta panta eis auton. » Legei de kai tēs katallagēs ton tropon. « Eirēnopoiēsas dia tou haimatos tou staurou autou di᾽ autou, eite ta epi tę̄: gēs, eite ta en tois ouranois. » Autos epragmateusato tas hēmeteras kato allagas, to sōtērion hypomeinas pathos, kai to haima ekcheas, kai tēn hyper hē kōn thytian prosenenkōn, kai synēpse tois epigeiois ta epourania. ᾿Apestrephonto gar hēmas kai tōn angelōn hoi dēmoi, dia tēn pollēn ponērian. Toutou charin kai techthentos choron systēsamenoi tǭ Theǭ ton hymnon prosepheron, legontes " « Doxa en hypsistois Theǭ, kai epi gēs eirēnē, en anthrōpois eudokia. n» Houtō ta koinę̄ pasin paraschethenta diēgētamenos agatha, pros hautous metapherei ton logon, kai phēsi" cha’, kb', «Kai hymas pote ontas apēllotriōmenou?, kai echthrous tę̄ dianoią en tois ergois tois ponērois. Nyni de apokatēllaxen en tǭ sōmati tēs sarkos hautou dia tou thanatou parastēsai hymas hagious, kai amōmous, kai anenklētous katenōpion autou. n» ᾿Apo tōn hymeterōn skopēsate ta koina. Kai gar hymeis ponērią kai dyssebeią syzōntes, kai tou tēs theo- ᾿kǭ Theǭ, ou tou nomou touto hymin dōrēsamenou ta dōron, alla tou Despotou Christou to hymeteron apodedōkotos chreos, kai paradedōkotos tǭ thanatǭ to sōma - hōste hymas axiōthentas tēs klēseōs hagious kai mōmou pantos eleutherous apophanthēnai. Eita kai ainittetai tēn genomenēn paratropēn, kai dechg'. «Eige epimenete tę̄ pistei tethemeliōmenoi, kai edraioi, kai mē metakinoumenoi apo tēs elpidos tou Euangeliou, hou ēkousate. n» Eseathe de hagioi, kai amōmoi, kai anenchlētoi epimenontes hois ex archēs edidachthēte, kai tēn prosenechtheisan hymin didaskalian bebaian phylattontes. ᾿E.1pida de tou Euangeliou tēn anastasin kalei, kai tēn zōēn tēn athanaton, kai tēn tōn ouranōn basileian. Eita didaskei hōs ouk autois monois, alla pasi prosēnechthē to kērygma tois anthrōpois. « Tou kērychthentos en pasę̄ pę̄ ktisei tę̄ hypo ton ouranon, hou egenomēn egō Paulos diakonos. » Autos gar tōn ethnōn episteuthē tēn geōrgian. Touto de ouk an eipen, eiper autous alēthōs ouk etheasato pōpote. Ei gar tōn ethnōn, phēsi, … kēryx, ti dēpote hēmōn katephronēsas, kai tēn euangelikēn hēmin didaskalian ou prosenēnochas? Kai ta epagomena de tēs autēs echetai dianoias. kd΄. e Nyn kairō en tois pathēmasin hyper hymōn ",, » Pōs gar eiche logon, ton mē tetheamenon autous, mēde tēn pneumatikēn didaskalian prosenenchonta, diarrhēdēn legein hōs hyper autōn tous diaphorous hypomenei kindynous? « Kai antanaplērō ta hysterēmata tōn thlipseōn tou Christou en tę̄ sarki mou hyper tou sōmatos autou, ho estin hē Ekklēsia. » Kai ho Despotēs Christos ton hyper tēs Ekklēsias katedexato thanaton, kai tou staurou tēn atimian, kai tas epi korrhēs plēgas, kai tas kata tou nōtou mastigas, kai ta alla hosa hypemeine" kai ho theios Apostolos hōsautōs hyper hautēs hypestē ta poikila pathēmata, kai meth᾽ hēdonēs hypestē. Kairō gar, phēsin, en tois pathēmasin hyper hymōn. “Bdei gar tēn de ephē ta hysterēmata tōn thlipseōn tou Christou, hōs to leipomenon plērōn, kai tōn hyper toutou pro anechomenos. Eleipeto de to kēryxai tois ethnesi, kai deixai tēs sōtērias ton megalodōron chorēgon.
“For in him he was pleased that all the fullness should dwell.” In the letter to the Ephesians he called the church “fullness,” as filled with the divine gifts. He said that God was pleased that she should dwell in Christ, that is, be joined to him, be under his protection, and follow his laws. “And through him to reconcile all things to him.” He tells also the manner of the reconciliation: “Having made peace through the blood of his cross, through him, whether things on earth or things in the heavens.” He himself brought about our reconciliation, undergoing the saving passion, pouring out his blood, and offering the sacrifice for us; and he joined the heavenly things to the earthly. For even the hosts of angels turned away from us because of our great wickedness. That is why, when he was born, they formed a choir and offered the hymn to God, saying: “Glory to God in the highest, and on earth peace, good will among men.”
Having thus related the good things granted to all in common, he turns his discourse to them and says: “And you, who once were alienated and enemies in mind in your evil works, he has now reconciled in the body of his flesh through death, to present you holy and blameless and above reproach before him.” Consider the common blessings from your own case. For you too, living in wickedness and impiety, and [estranged] from the knowledge of God, … to God, not the law giving you this gift, but Christ the Master paying your debt and handing over his body to death, so that you, counted worthy of the calling, are shown to be holy and free from every blemish. Then he hints also at the turning aside that had occurred, and … “If indeed you continue in the faith, grounded and steadfast, and not shifted from the hope of the gospel which you heard.” You will be holy and blameless and above reproach if you remain in what you were taught from the beginning and keep firm the teaching offered to you. He calls the resurrection, the immortal life, and the kingdom of heaven the “hope of the gospel.” Then he teaches that the preaching was offered not to them alone but to all people: “Which was proclaimed in all creation under heaven, of which I, Paul, became a minister.” For he was entrusted with the cultivation of the Gentiles. He would not have said this if he had truly never seen them. For if [he was the herald] of the Gentiles, they would say, … “Herald, why did you despise us and not offer us the gospel teaching?” And what follows holds the same sense: “Now I rejoice in my sufferings for you.” For how would it make sense for one who had not seen them, nor offered them spiritual teaching, to say outright that he undergoes various dangers for them?
“And I fill up what is lacking of the afflictions of Christ in my flesh for the sake of his body, which is the church.” Christ the Master accepted death for the church, and the dishonor of the cross, the blows on the cheek, the scourges on the back, and all else that he endured; and the divine Apostle likewise underwent various sufferings for her, and underwent them with pleasure. For “I rejoice,” he says, “in my sufferings for you.” … He said “what is lacking of the afflictions of Christ” as one filling up what remained, and bearing … for this. What remained was to preach to the Gentiles and to show them the munificent provider of salvation.
1.25PG 82
κε΄. ε Ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἶκονομίαν τοῦ Θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς, πληρῶσαι τὸν λόγον τοῦ Θεοῦ. » Τῆς Ἐκκλησίας ἐνεπιστεύθην τὴν σωτηρίαν, καὶ τὴν τοῦ κηρύγματος ἐνεχειρίσθην διακονίαν, ὥστε πάντας ὑμᾶς τῖς θείας ἐμπλῆσαι διδασκαλίας, Τὸ γὰρ, ὑμᾶς, οὐκ ( αὑτοὺς λέγει μόνους, ἀλλὰ τοὺς κατὰ τὴν οἰκουμένην πιστούς. Δῆλον τοίνυν κάντευθεν, ὡς θεασάμενος αὐτοὺς ἔγραψε τὴν 'Ἐπιστολήν" εἰ γὰρ καὶ αὑτοὺς ἐνεχειρίσθη, οὐκ ἂν αὐτοὺς παρέδραμεν, εἰς τὴν Φρυγίαν παραγενόμενος, καὶ μετὰ τοῦτο Λαοδικέας τοὺς τοῦ ἔθνους ἄρχοντας. Διδάσκει δὲ καὶ τίς ὁ τῆς οἰκονομίας τρόπος. ς΄’, κζ', ε Τὸ μυστήριον 15 τὸ ἀποχεχρυ μμένον ἀπὸ τῶν αἰώνων, καὶ ἀπὸ τῶν γενεῶν, νυνὶ δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, οἷς ἠθέλησεν ὁ Θεὸς γνωρίσαι. » Μυστήριον ἐκάλεσε τῆς οἰκονομίας τὸ κήρυγμα, ὡς παρὰ πάντων ἀγνοούμενον πάλαι, μόνῳ δὲ τῷ θεῷ γινωσκόμενον. Τοῦτο δὲ, φησὶν, ὃ ἐν ταῖς προτέραις ἀπεχρύπτετο γενεαῖς, νῦν ἐφανέρωσεν οἷς ἠβουλήθη ἁγίοις, τουτέστι τοῖς ἀποστόλοις, καὶ τοῖς διὰ τούτων πεπιστευκόσι. Δείκνυσι δὲ διὰ τούτων τοῦ Εὐαγγελίου τὴν ἀρχαιότητα, καὶ ὅτι πρὸ τοῦ νόμου, καὶ πρὸ τῆς τοῦ γόσμον συστάσεως, ταύτην ὁ τῶν ὅλων Θεὸς τὴν οἰκονομίαν προώρισεν. Ἐγνώρισε δὲ ἡμῖν, φησὶ, τοῖς ἁγίοις, ε Τίς ὁ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτον ἐν τοῖς ἔθνεσιν. » Ὅτι τὰ ἔθνη ἐν σκότῳ καθήμενα, τὸν τῆς θεογνωσίας ἐδέξατο πλοῦτον, καὶ τῷ Χριστῷ κοινωνήσει τῆς δόξης. Πλοῦτον γὰρ. δόξης τὴν φιλοτιμίαν τῆς δόξης ἐκάλεσε. Τοῦτο δὲ καὶ τὰ ἐπαγόμενα δηλοῖ" (κτ΄.) « Ὃν ἡμεῖς καταγγέλλομεν.;) Οὐ γὰρ αἱ τῶν ἡμερῶν καὶ τῶν βρωμάτων παρατηρήσεις, ἀλλ᾽ ὁ Δεσπότης Χριστὸς ἐκείνης ὑμᾶς ἀξιώσει τῆς δόξης. Ἐλπίδα γὰρ δόξης τὴν προσδοκωμένην ἐκάλεσε δόξαν. « Νουθετοῦντες πάντα ἄνθρωπον, καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ Ἰησοῦ, (κθ’.) Εἰς ὃ καὶ χοπιῶ, ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὖτοῦ τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει. » Πάντα δὲ πόνον ἀσπαστῶς ἀναδέχομαι ὑπὸ τῆς θείας βοηθούμενοι χάριτος, ὥστε πάντας ἀνθρώκους διὰ τῆς τοῦ κηρύγματος διδασκαλίας ἀποφῆναι τελείους. -Τελειότητα δὲ, οὐκ ὁ νὄμος, ἀλλ᾽ ἡ τοῦ κηρύγματος « Ὅς ἐστι Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης" σοφία χαρίζεται. Εἶτα καὶ ἣν ἔχει περὶ αὐτοὺς φι- Β
ke΄. e Hēs egenomēn egō diakonos kata tēn oikonomian tou Theou tēn dotheisan moi eis hymas, plērōsai ton logon tou Theou. » Tēs Ekklēsias enepisteuthēn tēn sōtērian, kai tēn tou kērygmatos enecheiristhēn diakonian, hōste pantas hymas tis theias emplēsai didaskalias, To gar, hymas, ouk ( hautous legei monous, alla tous kata tēn oikoumenēn pistous. Dēlon toinyn kanteuthen, hōs theasamenos autous egrapse tēn 'Epistolēn" ei gar kai hautous enecheiristhē, ouk an autous paredramen, eis tēn Phrygian paragenomenos, kai meta touto Laodikeas tous tou ethnous archontas. Didaskei de kai tis ho tēs oikonomias tropos. s΄’, kz', e To mystērion 15 to apochechry mmenon apo tōn aiōnōn, kai apo tōn geneōn, nyni de ephanerōthē tois hagiois autou, hois ēthelēsen ho Theos gnōrisai. » Mystērion ekalese tēs oikonomias to kērygma, hōs para pantōn agnooumenon palai, monǭ de tǭ theǭ ginōskomenon. Touto de, phēsin, ho en tais proterais apechrypteto geneais, nyn ephanerōsen hois ēboulēthē hagiois, toutesti tois apostolois, kai tois dia toutōn pepisteukosi. Deiknysi de dia toutōn tou Euangeliou tēn archaiotēta, kai hoti pro tou nomou, kai pro tēs tou gosmon systaseōs, tautēn ho tōn holōn Theos tēn oikonomian proōrisen. Egnōrise de hēmin, phēsi, tois hagiois, e Tis ho ploutos tēs doxēs tou mystēriou touton en tois ethnesin. » Hoti ta ethnē en skotǭ kathēmena, ton tēs theognōsias edexato plouton, kai tǭ Christǭ koinōnēsei tēs doxēs. Plouton gar. doxēs tēn philotimian tēs doxēs ekalese. Touto de kai ta epagomena dēloi" (kt΄.) « Hon hēmeis katangellomen.?) Ou gar hai tōn hēmerōn kai tōn brōmatōn paratērēseis, all᾽ ho Despotēs Christos ekeinēs hymas axiōsei tēs doxēs. Elpida gar doxēs tēn prosdokōmenēn ekalese doxan. « Nouthetountes panta anthrōpon, kai didaskontes panta anthrōpon en pasę̄ sophią hina parastēsōmen panta anthrōpon teleion en Christǭ Iēsou, (kth’.) Eis ho kai chopiō, agōnizomenos kata tēn energeian autou tēn energoumenēn en emoi en dynamei. » Panta de ponon aspastōs anadechomai hypo tēs theias boēthoumenoi charitos, hōste pantas anthrōkous dia tēs tou kērygmatos didaskalias apophēnai teleious. -Teleiotēta de, ouk ho nomos, all᾽ hē tou kērygmatos « Hos esti Christos en hymin, hē elpis tēs doxēs" sophia charizetai. Eita kai hēn echei peri autous phi- B
“Of which I became a minister according to the stewardship of God given to me for you, to fulfill the word of God.” I was entrusted with the salvation of the church and charged with the ministry of the preaching, so as to fill you all with the divine teaching. For by “you” he means not them alone but the faithful throughout the world. It is plain from this too that he had seen them when he wrote the letter; for if he had been charged with them as well, he would not have passed them by when he came to Phrygia, nor after that the Laodiceans, the leading city of the region. He teaches also what the manner of the economy is.
“The mystery hidden from the ages and from the generations, but now made manifest to his saints, to whom God willed to make known …” He called the preaching of the economy a mystery, as having been long unknown to all and known to God alone. This, he says, which was hidden in former generations, he has now revealed to the saints whom he wished, that is, to the apostles and to those who believed through them. Through this he shows the antiquity of the gospel, and that before the law and before the founding of the world the God of all predetermined this economy. He made known to us, the saints, he says, “what is the wealth of the glory of this mystery among the Gentiles”: that the Gentiles, sitting in darkness, received the wealth of the knowledge of God and will share in the glory of Christ. For he called the munificence of glory the “wealth of glory.” What follows also shows this: “Which is Christ in you, the hope of glory, whom we proclaim.” For not the observances of days and foods, but Christ the Master will count you worthy of that glory. He called the expected glory the “hope of glory.”
“Admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; for which I also labor, striving according to his working, which works in me in power.” I gladly take on every toil, helped by divine grace, so as to make all people perfect through the teaching of the preaching. It is not the law that bestows perfection, but the wisdom of the preaching. Then also the affection he has for them …
Chapter 2
2.1PG 82
α'. « Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω περὶ ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, καὶ ὅσοι οὐκ ἑωράχααι 15 τὸ πρόσωπόν μου ἐν σαρκί. » Πεπεῖσθαι γὰρ ὑμᾶς βούλομαι, ὡς πολλὴν ᾿περιφέρω φροντίδα, καὶ ὑπὲρ ὑμῶν, καὶ ὑπὲρ Λαοδικέων, καὶ οὐ μόνον ὑπὲρ ὑμῶν καὶ ὑπὲρ Λαοδικέων, ἀλλὰ καὶ ὑπὲρ πάντῶν τῶν μηδέπω με τεθεαμένων. Ὅτι δὲ ταῦτα κατὰ καύτην αὐτῷ τὴν διάνοιαν εἴρηται,. καὶ τὰ ἐπαγόμενα δηλοῖ" ᾿ β΄. ε ἵνα παραχληθῶσιν αἱ καρδίαι αὐτῶν. » Οὐκ εἶπεν, Ὑμῶν, ἀλλ᾽, Αὐτῶν " τουτέστι, τῶν μηδέπω πεθεαμένων. Τίς δὲ τῆς παρακλήσεως ὁ τρόπος; ε Συμβιβασθέντων ἐν ἀγάπῃ. ν» Ἵνα τὴν κατὰ Χριστὸν φυλάξωσι συμφωνίαν. ε Καὶ εἰς πάντα πλοῦτον «ἧς πληροφορίας τῆς συνέσεως. » Καὶ μετὰ πάσης πληροφορίας τὸν τοῦ κηρύγματος χαταδέξωνται πλοῦτον. ε Εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ καὶ Παπρὸς, καὶ τοῦ Χριστοῦ “ (γ΄.) ἐν ᾧ εἰσι ᾽5᾽ πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. » Ἔδειξε κοινὸν τοῦ Πατρὸς καὶ τοῦ Υἱοῦ τὸ τῆς οἶκονομίας μυστήριον" ἐν δὲ τῷ Χριστῷ ἔφη πάντας εἶναι τῆς σοφίας καὶ τῆς γνώσεως τοὺς θησαυροὺς ἀποχρύφοος᾽ ἐπειδὴ δι᾽ αὐτοῦ κατὰ τὸν μέλλοντα βίον ἀποκαλύπτεται πᾶσιν ἀνθρώποις ὁ τῆς οἶκονομίας σκοπός. Ταῦτα μέντοι ἅπαντα εἴρηκε, τὴν ἐπισχήψασαν ἰατρεύων νόσον, καὶ διδάσκων ὡς οὐκ αἱ νομικαὶ παρατηρήσεις, ἀλλ᾽ ἡ εἰς τὸν Κύριον πίστις προξενεῖ τὴν ἀληθῆ σωτηρίαν, Τοῦτο γὰρ ἐπήγαγε"
a'. « Thelō gar hymas eidenai hēlikon agōna echō peri hymōn, kai tōn en Laodikeią, kai hosoi ouk heōrachaai 15 to prosōpon mou en sarki. » Pepeisthai gar hymas boulomai, hōs pollēn ᾿peripherō phrontida, kai hyper hymōn, kai hyper Laodikeōn, kai ou monon hyper hymōn kai hyper Laodikeōn, alla kai hyper pantōn tōn mēdepō me tetheamenōn. Hoti de tauta kata kautēn autǭ tēn dianoian eirētai,. kai ta epagomena dēloi" ᾿ b΄. e hina parachlēthōsin hai kardiai autōn. » Ouk eipen, Hymōn, all᾽, Autōn " toutesti, tōn mēdepō petheamenōn. Tis de tēs paraklēseōs ho tropos? e Symbibasthentōn en agapę̄. n» Hina tēn kata Christon phylaxōsi symphōnian. e Kai eis panta plouton «hēs plērophorias tēs syneseōs. » Kai meta pasēs plērophorias ton tou kērygmatos chatadexōntai plouton. e Eis epignōsin tou mystēriou tou theou kai Papros, kai tou Christou “ (g΄.) en hǭ eisi ᾽5᾽ pantes hoi thēsauroi tēs sophias kai tēs gnōseōs apokryphoi. » Edeixe koinon tou Patros kai tou Huiou to tēs oikonomias mystērion" en de tǭ Christǭ ephē pantas einai tēs sophias kai tēs gnōseōs tous thēsaurous apochryphoos᾽ epeidē di᾽ autou kata ton mellonta bion apokalyptetai pasin anthrōpois ho tēs oikonomias skopos. Tauta mentoi hapanta eirēke, tēn epischēpsasan iatreuōn noson, kai didaskōn hōs ouk hai nomikai paratērēseis, all᾽ hē eis ton Kyrion pistis proxenei tēn alēthē sōtērian, Touto gar epēgage"
“For I want you to know how great a struggle I have for you and for those in Laodicea, and for all who have not seen my face in the flesh.” I want you to be persuaded that I carry great concern both for you and for the Laodiceans, and not only for you and the Laodiceans, but also for all who have not yet seen me. That this was said in this sense, what follows also shows: “That their hearts may be encouraged.” He did not say “your” but “their,” that is, of those who have not yet seen him. And what is the manner of the encouragement? “Being knit together in love,” so that they may keep the harmony that is in Christ. “And to all the wealth of the full assurance of understanding”: and may receive the wealth of the preaching with all full assurance. “To the knowledge of the mystery of God and the Father and of Christ, in whom are hidden all the treasures of wisdom and knowledge.” He showed that the mystery of the economy is common to the Father and the Son; and he said that in Christ all the treasures of wisdom and knowledge are hidden, since through him the aim of the economy is revealed to all people in the life to come. He has said all this to heal the disease that had broken out, teaching that it is not the observances of the law but faith in the Lord that procures true salvation. For he added this:
2.4PG 82
δ΄. ε« Τοῦτο δὲ λέγω, ἵνα μὴ τις ὑμᾶς παραλογίζηται ἐν» πιθανηλογίζ. » Τούτοις δὲ ἐχρησάμην τοῖς χόγοις, παρακαλῶν ὑμᾶς, τοῖς ἀπατηλοῖς μὴ ὑπάγεσθαι λόγοις.
d΄. e« Touto de legō, hina mē tis hymas paralogizētai en» pithanēlogiz. » Toutois de echrēsamēn tois chogois, parakalōn hymas, tois apatēlois mē hypagesthai logois.
“I say this so that no one may delude you with persuasive speech.” I have used these words to urge you not to be led away by deceitful words.
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ε΄. « Εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἶμι, καίρων καὶ βλέπων ὑμῶν τὴν τάξιν, καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν. ν» Πάλιν ἀναμἔγνυσι τῇ διδασκαλίᾳ τὰς εὐφημίας, καταθέλγων τὴν ἀκοὴν, καὶ τῇ παράινέσει προκατασκευάζων τὴν εἴσοδον. Καὶ διὰ τούτων δὲ τὸ πάλιν δεδήλωκεν, ὡς θεασάμενος αὐτοὺς ἔγραψε τὴν Ἐπιστολήν. Ὥσπερ γὰρ ἐνταῦθα ἔφη Εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι" οὕτως καὶ Κορινθίοις ἐπέστειλεν. ε Ὡς ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι. » ς’, ζ΄. ε Ὡς οὖν παρελάβετε τὸν Χριστὸν Ἰησοῦν τὸν Κύριον, ἐν αὐτῷ περιπατεῖτε. Ἐῤῥιζωμένοι καὶ ἐποικοδομούμενοι ἐν αὑτῷ, καὶ βεβαιούμενοι ἐν τῇ πίστει, καθὼς ἐδιδάχθητε, περισσεύοντες ἐν αὐτῇ ἐν εὐχαριστίᾳ. » ᾿Ακήρατον ἣν παρελάβετε διδασκαλίαν φυλάξατε, καὶ ταῖς εὐαγγελικαῖς ἀἁχολουθεῖτε νομοθεσίαις, βεβαίαν ἐπιδεικνύμενοι πίστιν ". τοῦτο γὰρ λέγει, ἐῤῥιζωμένοι " καὶ τῆς ἀρετῆς προστιθέντες τὴν κτῆσιν" τοῦτο γὰρ δηλοῖ τὸ, ἐποικοδομούμενγοι. Β Τὸ δὲ, περισσεύοντες ἐν τῇ πίστει, ἀντὶ τοῦ, Τιλείαν αὑτὴν ἔχετε, μηδὲν αὐτῇ ἐλλειπέτω, ἀλλὰ καὶ ἀναδλυζέτω, καὶ περιττευέτω ἐν ὑμῖν ὥστε ὑμᾶς διὰ πάντα τὸν εὐεργέτην ὑμνεῖν, Τοῦτο γὰρ λέγει, ἐν εὐχαριστίᾳ.
e΄. « Ei gar kai tę̄ sarki apeimi, alla tǭ pneumati syn hymin eimi, kairōn kai blepōn hymōn tēn taxin, kai to stereōma tēs eis Christon pisteōs hymōn. n» Palin anamegnysi tę̄ didaskalią tas euphēmias, katathelgōn tēn akoēn, kai tę̄ parainesei prokataskeuazōn tēn eisodon. Kai dia toutōn de to palin dedēlōken, hōs theasamenos autous egrapse tēn Epistolēn. Hōsper gar entautha ephē Ei gar kai tę̄ sarki apeimi, alla tǭ pneumati syn hymin eimi" houtōs kai Korinthiois epesteilen. e Hōs apōn tǭ sōmati, parōn de tǭ pneumati. » s’, z΄. e Hōs oun parelabete ton Christon Iēsoun ton Kyrion, en autǭ peripateite. Errhizōmenoi kai epoikodomoumenoi en hautǭ, kai bebaioumenoi en tę̄ pistei, kathōs edidachthēte, perisseuontes en autę̄ en eucharistią. » ᾿Akēraton hēn parelabete didaskalian phylaxate, kai tais euangelikais haacholoutheite nomothesiais, bebaian epideiknymenoi pistin ". touto gar legei, errhizōmenoi " kai tēs aretēs prostithentes tēn ktēsin" touto gar dēloi to, epoikodomoumengoi. B To de, perisseuontes en tę̄ pistei, anti tou, Tileian hautēn echete, mēden autę̄ elleipetō, alla kai anadlyzetō, kai peritteuetō en hymin hōste hymas dia panta ton euergetēn hymnein, Touto gar legei, en eucharistią.
“For though I am absent in the flesh, yet I am with you in the spirit, rejoicing and seeing your order and the firmness of your faith in Christ.” Again he mixes praise into the teaching, charming the ear and preparing the way for the exhortation. Through these words too he has shown again that he had seen them when he wrote the letter. For as here he said, “For though I am absent in the flesh, yet I am with you in the spirit,” so too he wrote to the Corinthians: “As absent in body but present in spirit.”
“As therefore you received Christ Jesus the Lord, walk in him, rooted and built up in him and established in the faith, as you were taught, abounding in it with thanksgiving.” Keep unmixed the teaching you received, and follow the laws of the gospel, showing a firm faith (for this is what he means by “rooted”) and adding the acquisition of virtue (for this is what “built up” shows). “Abounding in the faith” means: have it perfect; let nothing be lacking to it, but let it even gush forth and overflow in you, so that you hymn your benefactor for everything. This is what he means by “with thanksgiving.”
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η΄. ε« Βλέπετε μὴ τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ "7 τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου, καὶ οὗ κατὰ Χριστόν. » Ἣν ἄνω πιθανολο- Υίαν, ἐνταῦθα φιϊοσοφίαν ἐκάλεσε" κενὴν ὃ ἀπάτην, τὴν ματαίαν ἔφη καὶ βλαδερὰν παράδοσιν τῶν ἀνθρώπων, οὐκ αὐτὸν τὸν νόμον, ἀλλὰ τὴν ἄκαιρον αὐτοῦ φυλακήν᾽ στοιχεῖα δὲ τοῦ κόσμου, τὴν τῶν ἡμερῶν παρατήρησιν" ἀπὸ γὰρ ἡλίου καὶ σελήνης ἡμέραι καὶ νύκτες. Παρεγγυᾷ τοίνυν αὖτοὺς "5 ἐγρηγορέναι καὶ νήφειν, καὶ τοὺς ἀποσυλᾷν τὴν πίστιν ἐπιχειροῦντας παντελῶς ἀποστρέφεσθαι, ὡς τοῦ μὲν Χριστοῦ ἰχωρίζοντας, ταῖς δὲ ἀχερδέσι
ē΄. e« Blepete mē tis hymas estai ho sylagōgōn dia "7 tēs philosophias kai kenēs apatēs, kata tēn paradosin tōn anthrōpōn, kata ta stoicheia tou kosmou, kai hou kata Christon. » Hēn anō pithanolo- Uian, entautha phiïosophian ekalese" kenēn ho apatēn, tēn mataian ephē kai bladeran paradosin tōn anthrōpōn, ouk auton ton nomon, alla tēn akairon autou phylakēn᾽ stoicheia de tou kosmou, tēn tōn hēmerōn paratērēsin" apo gar hēliou kai selēnēs hēmerai kai nyktes. Parengyą toinyn autous "5 egrēgorenai kai nēphein, kai tous aposyląn tēn pistin epicheirountas pantelōs apostrephesthai, hōs tou men Christou ichōrizontas, tais de acherdesi
“See to it that no one takes you captive through philosophy and empty deceit, according to the tradition of men, according to the elements of the world, and not according to Christ.” What above he called persuasive speech, here he called philosophy; and by empty deceit he meant the vain and harmful tradition of men, not the law itself but its untimely observance; and by the elements of the world, the observance of days, for days and nights come from the sun and the moon. He urges them, then, to be watchful and sober, and to turn away altogether from those who try to rob them of the faith, as separating them from Christ and [binding them] to the unprofitable …
2.9PG 82
θ΄. « Ὅτι ἐν αὐτῷ" κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. » Τινὲς τῶν διδασκάλων ἐνταῦθα Χριστὸν τὴν Ἐκκλησίαν ἔφησαν ὠνομᾶσθαι, καὶ ἐν αὐτῇ κατοικεῖν πᾶν τὸ πλήρωμα τῆς θεότητος. Οὐκ οἶδα δὲ, εἰ καὶ σωματικῶς ἁρμόττει τῇ τοιαύτῃ τοῦ νοήματος θεωρίᾳ. Ἡγοῦμαι τοίνυν, ἐπειδὴ κεφαλὴν τῆς Ἐκκλησίας ὠνόμασε τὸν Χριστὸν, δῆλον δὲ ὅτι κατὰ τὸ ἀνθρώπειον ἡμῶν ἔστι κεφαλὴ, ὡς καὶ περὶ ἀνθρώπου καὶ ταῦτα εἰρῆσθαι, πᾶσαν ἐν αὑτῷ φέροντος τὴν θεότητα. Καὶ γὰρ δηλῶσαι θέλων ὁ θεῖος ᾿Απόστολος τοῦ νόμον καὶ τῆς χάριτος τὸ διάφορον, τῇ τῶν στοιχείων ᾿πτωχείᾳ παρατέθειχε τὸν Χριστόν" καὶ δεῖξαι τὴν ὑπερβολὴν ἐκ παραλλήλου βουλόμενος, προστέθεικεν" Ὅτι ἐν αὐτῷ κατοῖκεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, τουτέστιν, ὡς ἐν ἰδίῳ σώματι. Οὐ γὰρ μερικήν τα χάριν, φησὶ, Μωσῇ παραπλησίως ἐδέξατο. θεὸς γάρ ἔστιν ἄνθρωπος, καὶ τὸ ὁρώμενον τοῦτο πᾶσαν ἔχει ἠνωμένην τοῦ Μονογενοῦς τὴν θεότητα. Ταύτῃ δὲ τῇ διανοίᾳ καὶ τὰ ἑξῆς συμφωνεῖ" υ. « Καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι. ν Τῆς γὰρ παρ᾽ αὐτοῦ χάριτος ἀπηλαύσατε, καὶ τὰς ἐκεῖθεν φερομένας ἀκτῖνας ἐδέξασθε. ε« Ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας. » Καὶ ἐντεῦθεν δῆλον, ὡς οὐ περὶ τῆς Ἐκκλησίας ἐκεῖνα εἴρηκεν, ἀλλὰ περὶ αὐτοῦ τοῦ Δεσπότου Χριστοῦ, ὃς ἡμῶν μέν ἐστι κατὰ τὸ ἀνθρώπειον κεφαλὴ, ἀγγέλων δὲ καὶ ἀρχαγγέλων κατὰ τὴν θείαν φύσιν δεσπόζει. Ἐνταῦθα γὰρ τὸ, χεφψα.λὴ, ἀντὶ τοῦ, ἀρχὴ, τέθεικε. Καὶ τὰ ἑξῆς δείκνυσιν, ὡς οὐ τὴν Ἐκκλησίαν ἄνω Χριστὸν ἔκάλεσεν.
th΄. « Hoti en autǭ" katoikei pan to plērōma tēs theotētos sōmatikōs. » Tines tōn didaskalōn entautha Christon tēn Ekklēsian ephēsan ōnomasthai, kai en autę̄ katoikein pan to plērōma tēs theotētos. Ouk oida de, ei kai sōmatikōs harmottei tę̄ toiautę̄ tou noēmatos theōrią. Hēgoumai toinyn, epeidē kephalēn tēs Ekklēsias ōnomase ton Christon, dēlon de hoti kata to anthrōpeion hēmōn esti kephalē, hōs kai peri anthrōpou kai tauta eirēsthai, pasan en hautǭ pherontos tēn theotēta. Kai gar dēlōsai thelōn ho theios ᾿Apostolos tou nomon kai tēs charitos to diaphoron, tę̄ tōn stoicheiōn ᾿ptōcheią paratetheiche ton Christon" kai deixai tēn hyperbolēn ek parallēlou boulomenos, prostetheiken" Hoti en autǭ katoikei pan to plērōma tēs theotētos sōmatikōs, toutestin, hōs en idiǭ sōmati. Ou gar merikēn ta charin, phēsi, Mōsę̄ paraplēsiōs edexato. theos gar estin anthrōpos, kai to horōmenon touto pasan echei ēnōmenēn tou Monogenous tēn theotēta. Tautę̄ de tę̄ dianoią kai ta hexēs symphōnei" y. « Kai este en autǭ peplērōmenoi. n Tēs gar par᾽ autou charitos apēlausate, kai tas ekeithen pheromenas aktinas edexasthe. e« Hos estin hē kephalē pasēs archēs kai exousias. » Kai enteuthen dēlon, hōs ou peri tēs Ekklēsias ekeina eirēken, alla peri autou tou Despotou Christou, hos hēmōn men esti kata to anthrōpeion kephalē, angelōn de kai archangelōn kata tēn theian physin despozei. Entautha gar to, chephpsa.lē, anti tou, archē, tetheike. Kai ta hexēs deiknysin, hōs ou tēn Ekklēsian anō Christon ekalesen.
“For in him dwells all the fullness of the divinity bodily.” Some of the teachers said that here the church is named Christ, and that in it dwells all the fullness of the divinity. But I do not know whether “bodily” fits such an understanding of the thought. I think, then, since he named Christ the head of the church, and it is plain that he is our head according to his humanity, that these words too were said about the man, who bears all the divinity in himself. For the divine Apostle, wishing to show the difference between the law and grace, set Christ beside the poverty of the elements; and wishing to show the surpassing greatness by comparison, he added: “For in him dwells all the fullness of the divinity bodily,” that is, as in his own body. For he did not, he says, receive a partial grace, as Moses did. For he is God [and] man, and this visible [body] has the divinity of the Only-begotten united to it. With this interpretation what follows also agrees: “And you are filled in him.” For you have enjoyed the grace that comes from him and received the rays that come from there. “Who is the head of all rule and authority.” From this too it is plain that he said those things not about the church but about Christ the Master himself, who is our head according to his humanity, and rules over angels and archangels according to the divine nature. For here he used “head” in place of “ruler.” And what follows shows that above he did not call the church Christ.
2.11PG 82
ια΄. « Ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἀμαρτιῶν Ν᾽ τῆς σαρκὸς, ἐν τῇ περιτομῇ τοῦ Χριστοῦ. » Ἐπειδὴ γὰρ ὑπαχθέντες τὴν νομικὴν πολιτείαν ἡσπάσαντο, διδάσκει πάλιν τῆς περιτομῆς τὴν διαφοράν. Οὐ γάρ ἔστι, φησὶ, σαρκικὴ, ἀλλὰ πνευματικὴ, οὐδὲ χειροποίητος, ἀλλὰ θεία, οὐδὲ σμικροῦ σώματος ἀφαίρεσις, ἀλλὰ πάσης ἀπαλλαγὴ τῆς φθορᾶς. Τούτων δὲ αἴτιος οὐκ ὁ νόμος, ἀλλ᾽ ὁ Δεσπότης Χριστὸς, ὁ τοῦ νόμου νομοθέτης. Τοῦτο γὰρ εἶπεν, ἐν ᾧ καὶ περιετμήθητε" καὶ πάλιν, ἐν τῇ περιτομῇ τοῦ Χριστοῦ. ᾿Απέχδυσιν δὲ τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς, τὸ σωτήριον ἐκάλεσε βάπτισμα" ἐν ἐκείνῳ γὰρ ἀποδυόμεθα τὸν ἐῤῥυπωμένον τῆς ἁμαρτίας χιτῶνα. Τύπος δὲ τῶν μελλόντων, τὸ πανάγιον βάπτισμα. Ἐν δὲ τῷ μελλόντι βίῳ, ἄφθαρτον καὶ ἀθάνατον τὸ σῶμα γενόμενον, οὐκ ἔτι δέξασθαι δύνάται τῆς ἁμαρτίας τὸν ῥύπον. Ὅτι δὲ περὶ τοῦ βαπτίσματος ἐκεῖνα εἴρηκε, καὶ τὰ ἑξῆς μαρτυρεῖ"
ia΄. « En hǭ kai perietmēthēte peritomę̄ acheiropoiētǭ, en tę̄ apekdysei tou sōmatos tōn amartiōn N᾽ tēs sarkos, en tę̄ peritomę̄ tou Christou. » Epeidē gar hypachthentes tēn nomikēn politeian hēspasanto, didaskei palin tēs peritomēs tēn diaphoran. Ou gar esti, phēsi, sarkikē, alla pneumatikē, oude cheiropoiētos, alla theia, oude smikrou sōmatos aphairesis, alla pasēs apallagē tēs phthoras. Toutōn de aitios ouk ho nomos, all᾽ ho Despotēs Christos, ho tou nomou nomothetēs. Touto gar eipen, en hǭ kai perietmēthēte" kai palin, en tę̄ peritomę̄ tou Christou. ᾿Apechdysin de tou sōmatos tōn hamartiōn tēs sarkos, to sōtērion ekalese baptisma" en ekeinǭ gar apodyometha ton errhypōmenon tēs hamartias chitōna. Typos de tōn mellontōn, to panagion baptisma. En de tǭ mellonti biǭ, aphtharton kai athanaton to sōma genomenon, ouk eti dexasthai dynatai tēs hamartias ton rhypon. Hoti de peri tou baptismatos ekeina eirēke, kai ta hexēs martyrei"
“In whom also you were circumcised with a circumcision made without hands, in putting off the body of the sins of the flesh, in the circumcision of Christ.” Since, led astray, they had embraced the way of life of the law, he teaches again the difference in circumcision. For it is not fleshly, he says, but spiritual; not made with hands, but divine; not the removal of a small part of the body, but release from all corruption. And the cause of these things is not the law but Christ the Master, the lawgiver of the law. For this is what he said: “in whom also you were circumcised”; and again, “in the circumcision of Christ.” He called saving baptism “the putting off of the body of the sins of the flesh”; for in it we strip off the tunic soiled by sin. The all-holy baptism is a type of the things to come. In the life to come the body, having become incorruptible and immortal, can no longer receive the filth of sin. That he said those things about baptism, what follows also testifies:
2.12PG 82
ιβ΄. «Συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι. » Ἐπειδὴ δὲ θανάτου τύπον ἐκάλεσε τὸ σωτήριον βάπτισμα (τοῦτο γὰρ εἶπε, συνταφέντες), εὐαγγελίζετα τὴν ἀνάστασιν" « Ἐν ᾧ καὶ συνηγέρθητε. ν» Καὶ ἐπειδὴ ἔτι θνητὴν ἔχομεν φύσιν, ἐπήγαγε" ε Διὰ -ἧς πίστεως τῆς ἐνεργείας τοῦ Θεοῦ, τοῦ ἐγείραντος αὑτὸν ἐκ τῶν νεκρῶν. » Πιστεύοντες γὰρ τῇ τοῦ Θεοῦ δυνάμει προσμένομεν τὴν ἀνάστασιν, ἐνέχυρον ἔχοντες τοῦ Δεσπότου Χριστοῦ τὴν ἀνάστασιν.
ib΄. «Syntaphentes autǭ en tǭ baptismati. » Epeidē de thanatou typon ekalese to sōtērion baptisma (touto gar eipe, syntaphentes), euangelizeta tēn anastasin" « En hǭ kai synēgerthēte. n» Kai epeidē eti thnētēn echomen physin, epēgage" e Dia -hēs pisteōs tēs energeias tou Theou, tou egeirantos hauton ek tōn nekrōn. » Pisteuontes gar tę̄ tou Theou dynamei prosmenomen tēn anastasin, enechyron echontes tou Despotou Christou tēn anastasin.
“Buried with him in baptism.” Since he called saving baptism a type of death (for this is what he meant by “buried with him”), he announces the resurrection: “In which you were also raised with him.” And since we still have a mortal nature, he added: “Through faith in the working of God, who raised him from the dead.” For believing in the power of God we await the resurrection, having the resurrection of Christ the Master as a pledge.
2.13PG 82
ιγ΄. «Καὶ ὑμᾶς 3", νεκροὺς ὄντας ἐν τοῖς παραπτώμασι, καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεξωοποίησε ᾽5 σὺν αὐτῷ, χαρισάμενος ὑμῖν πάντα «ἁ παραπτώματα. ν» Πάντας ἡμᾶς ἀνεῖλεν ἡ ἁμαρτία. Αὔτη γὰρ ἡμῖν τοῦ θανάτου τὴν ψῆφον ἐπήνεγκεν. Ἂλλ᾽ ὁ τῶν ὅλων Θεὸς κοινωνοὺς ἡμᾶς ἀπέφηνε τῆς τοῦ Δεσπότου Χριστοῦ ζωῆς, καὶ τῶν ἁμαρτημάτων ἡμῖν ἄφεσιν ἐδωρήσατο. ᾿Αχροθυστίαν δὲ τῆς σαρκὸς, τὴν πονηρίαν ἐκάλεσε, διδάσκων ὡς ἡ μὲν τοῦ σώματος ἀχροθδυστία οὐδὲν λωβᾶται τοῖς ἔχουσιν, ἣ ὃΣ τῆς ψυχῆς καὶ σώματι λυμαίνεται καὶ ψυχῇ. Ἐκ δὲ τούτου δείκνυσιν, ὡς ἡ τοῦ σώματος περιτομὴ οὐδὲν τοὺς περιτεμνομένους ὀνίνησιν " ἡ δὲ τῆς πονηρίας ἀφαίρεσις, τὴν ἀληθῆ πραγματεύεται σωτηρίαν. ὴ
ig΄. «Kai hymas 3", nekrous ontas en tois paraptōmasi, kai tę̄ akrobystią tēs sarkos hymōn, synexōopoiēse ᾽5 syn autǭ, charisamenos hymin panta «ha paraptōmata. n» Pantas hēmas aneilen hē hamartia. Autē gar hēmin tou thanatou tēn psēphon epēnenken. All᾽ ho tōn holōn Theos koinōnous hēmas apephēne tēs tou Despotou Christou zōēs, kai tōn hamartēmatōn hēmin aphesin edōrēsato. ᾿Achrothystian de tēs sarkos, tēn ponērian ekalese, didaskōn hōs hē men tou sōmatos achrothdystia ouden lōbatai tois echousin, hē hoS tēs psychēs kai sōmati lymainetai kai psychę̄. Ek de toutou deiknysin, hōs hē tou sōmatos peritomē ouden tous peritemnomenous oninēsin " hē de tēs ponērias aphairesis, tēn alēthē pragmateuetai sōtērian. ē
“And you, being dead in your trespasses and in the uncircumcision of your flesh, he made alive together with him, having forgiven you all trespasses.” Sin destroyed us all, for it brought on us the sentence of death. But the God of all made us sharers in the life of Christ the Master and granted us the forgiveness of sins. He called wickedness “the uncircumcision of the flesh,” teaching that the uncircumcision of the body does no harm to those who have it, but that of the soul injures both body and soul. From this he shows that the circumcision of the body profits the circumcised nothing, while the removal of wickedness achieves true salvation.
2.14PG 82
ιδ΄. ε Ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον τοῖς ᾿ δόγμασιν, ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἧρεν ἐκ τῷ μέσου, προσηλώσας αὐτὸ τῷ σταυρῷ ""΄.» Χειρόγραφον τινὲς τὸν νόμον ἔφασαν : μετὰ γὰρ τὴν τοὺποῦ ἀρὰν, « Εἶπε, φησὶν, ὁ λαός " Πάντα ὅσα εἶπε Κύριος ὁ Θεὸς ἡμῶν ποιήσομεν, καὶ ἀχουσόμεβα.» ᾿Αλλὰ τῶν Ἰουδαίων χειρόγραφον ἦν, οὐ πάντω! ἀνθρώπων. Ἡγοῦμαι τοίνυν καὶ τὸ σῶμα ἡμῶν καλεῖσθαι χειρόγραφον. Διὰ τούτου γὰρ πᾶσαν παράνομὸν τολμῶμεν πρᾶξιν" διὰ μὲν τῶν ὀφθαλμῶν ἀκολάστως ὁρῶντες, διὰ δὲ τῆς γλώττης φθεγγόμενοι τὰ μὴ δέοντα, διὰ ὃὲ τῶν ἀκοῶν βλαδερὲν διδασκαλίαν δεχόμενοι, ταῖς δὲ χερσὶ κλοπὴν, χεὶ πλεονεξίαν, καὶ μιαιφονίαν τολμῶντες. Ὁ τοίνυν Θεὸς Λόγος, τὴν ἡμετέραν φύσιν ἀναλαβὼν, αὐτὴν ἁμαρτίας ἐλευθέραν ἐφύλαξε, καὶ ἐξήλειψε τὰ κακῶς ὑφ᾽ ἡμῶν ἐν αὑτῇ γενόμενα τῶν ὀφλημάτω γράμματα. Ταύτην δὲ συγχωρήσας τῷ σταυρῷ προσηλωθῆναι, τὸ πάντων ἡμῶν ἐξέτισε χρέος" καὶ τὸν νόμον πεπληρωκὼς, ἐκεῖνον μὲν ἔπαυσεν, ὦ; Ἰουδαίοις μὲν πάλαι μόνους γενόμενον χρήδιβοι, ἡμῖν δὲ οὐδαμῶς ἐπιτήδειον, "Ἔδωκε δὲ ἡμῖν τὸ εὐαγγελικὰ δόγματα, ἐν τῇ τούτων φυλακῇ τὴν ὦ" ι΄, εΛπεχδυσάμενος τὰς ἀρχὰς, καὶ τὰς ἐξουσίας, ἐδειγμάτισεν ἐν παῤῥησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὑτῷ.» Ἐπειδὴ γὰρ διὰ τῶν τοῦ σώματος παθῶν εἶχον καθ᾽ ἡμῶν τὴν δυναστείαν οἱ δαίμονες, αὐτὸς δὲ σῶμα περικείμενος κρείττων ἁμαρτίας ἐγένετο᾽ κατέλυσε τῶν ἐναντίων τὴν δυναστείαν, καὶ δήλην αὐτῶν ἅπασιν ἀνθρώποις τὴν ἀσθένειαν ἔδειξε, διὰ ποῦ οἰκείου σώματος πᾶσιν ἡμῖν τὴν κατ' αὐτῶν χαρισάμενος νίκῃν. τς", τὺ, ε Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει, ἢ ἐν πόσει, ἣ ἐν μέρει ἑορτῆς, ἢ Νουμηνίας, ἢ Σαύδάτων, ἅ ἐστι σκιὰ τῶν μελλόντων. » Πεπαῦσθαι τοίνυν μεμαθηκότες τὸν νόμον, μηδαμῶς ὑπάγεσθε ποῖς τὰς νομικὰς παρατηρήσεις ἐν ὑμῖν παρασκείρειν ἐπιχειροῦσι. Καλῶς δὲ προστέθεικε καὶ τὸ, ἐν μέσαι ἑορτῆς" οὐδὲ γὰρ ἠδύναντο ταύτας πληροῦν. Πῶς γὰρ οἷόν τε ἦν τρὶς τοῦ ἕτους ἀπὸ τῆς Φρυγίας εἰς πὴν Ἰουδαίαν τρέχειν, ἵν᾽ ἐν τοῖς Ἱεροσολύμοις ἐπιτελέσωσι κατὰ τὸν νόμον τὰς ἑορτὰς, καὶ μάλιστα τῆς Πεντηκοστῆς πελαζούσης τῷ Πάσχα; Πλειόνων γάρ ἔστιν ἢ πεντήκοντα ἡμερῶν ὁδός. Σαιὰν δὶ τῶν μελλόντων τὸν νόμον ἐκάλεσε, διδάσκων ὡ; ἐκείνῳ προετυπώθη τῆς Καινῆς Διαθήκης ἡ χάρι: Τοῦτο δὲ καὶ ἐπήγαγε " « Τὸ δὲ σῶμα Χριστοῦ." Τουτέστιν ἡ εὐαγγελικὴ πολιτεία σώματος ἐπέχει πάξιν͵ ὁ δὲ νόμος σκιᾶς. Προλαμβάνει δὲ ἡ σκιὰ τὸ σῶμα, ἀνίσχοντος τοῦ φωτός " ὡς εἶναι σκιὰν μὲν τὸν νόμον, σῶμα δὲ τὴν χάριν, φῶς δὲ τὸν Δεσπότην Χριστόν. ιη΄, « Μηδεὶς ὑμᾶς χαταδραθευέτω.» καλοῦσι τοὺς τῶν ἀγωνιζομένων κριτάς " οὗτοι γὰρ «τοῖς νικῶσι τῆς νίκης τὴν ψῆφον ὁρέγουσι, Καταἐραδεύειν δὲ ἔστι, τὸ ἀδίκως βραδεύξιν, Ἐπειδὴ ποίνυν καὶ οἱ τὰς νομικὰς παρατηρήσεις τῷ Εὐαγγελίῳ παραμιγνύντες ἀπὸ τῶν κρειττόνων αὐτοὺς ἐτὶ τὰ ἐλάττω μετέφερον, εἰκότως ἔφη" Μηδεὶς ὑμᾶς καταβραβευέτω. Εἶτα διδάσκει τὴν γενομένην βλάβην σαφέστερον. ε θέλων ἐν παπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ μὴ ἑώρακεν ἐμθδατεύων, εἰκῇ φυσιούμενος ἀπὸ τοῦ νοὸς τῆς σαρκὸς αὑτοῦ. » Οἱ τῷ νόμῳ συνηγοροῦντες, καὶ τοὺς ἀγγέλους σθαι τὸν νόμον. Ἔμεινε δὲ τοῦτο τὸ πάθος ἐν τῇ Φρυγίᾳ καὶ Πισιδίᾳ μέχρι πολλοῦ. Οὗ δὴ χάριν καὶ αὐυνελθοῦσα σύνοδος ἐν Λαοδικείᾳ τῆς Φρυγίας, νόμῳ χεχώλυχς τὸ τοῖς ἀγγέλοις προτεύχεσθαι " καὶ μέχρι δὲ τοῦ νῦν εὐκτήρια τοῦ ἁγίου Μιχαὴλ παρ᾽ ἐκείνοις καὶ τοῖς ὁμόροις ἐκείνων ἔστιν ἰδεῖν, Τοῦτο τοίνυν συνεδούλευνον ἐκεῖνοι γίνεσθαι, ταπεινοφροσύνῃ δῆθεν κεχρη μένοι, καὶ λέγοντες ὡς ἀόρατος ὁ τῶν ὅλων Θεὸς, ἀνέφικτός τε καὶ ἀκατάληπτος, καὶ προσήκει διὰ τῶν ἀγγέλων τὴν θείαν εὐμένειαν πραγματεύεσθαι. Ἰοῦτο λέγει, ἐν ταπειγορροσύνῃ καὶ θρησκείᾳ φροσύνῃ ἑναντίον οὐκ ἔστι" τὴν μὲν γὰρ ἐσχήπτοντο, τοῦ δὲ τύφου τὸ πάθος ἀκριβῶς περιέκειντο. Τὸ δὲ, ἃ μὴ ἑώρακεν ἐμβατεύων, ἀντὶ τοῦ, λογισμοῖς οἰκείοις χρώμενος. Τοῦτο γὰρ ἐπήγαγεν " « Εἰκῆ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαργὸς αὐτοῦ. (:9.) «Καὶ οὐ κρατῶν τὴν κεφαλὴν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἀφῶν ") καὶ συνδέσμων ἐπιχορηγού-. μενον καὶ συμβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ Θεοῦ.» Πάλιν κεφαλὴν ὠνόμασε τὸν Δεσπότην Χριστὸν, σῶμα δὲ τῆς Ἐκκλησίας τὸ σύστημα. Μεταφορικῶς δὲ ἅπαν τέθεικεν. “Ὥσπερ γὰρ ἐπὶ τοῦ σώματος ῥίζα τῶν νεύρων ἐστὶν ὁ ἐγκέφαλος, διὰ δὲ τῶν νεύρων ἔχει τὰς αἰσθήσεις τὸ σῶμα " οὕτω παρὰ τοῦ Δεσπότου Χριστοῦ, καὶ τὰς τῆς διδασκαλίας πιγὰς, καὶ τῆς σωτηρίας τὰς ἀφορμὰς δέχεται τῆς Ἔκκλησίας τὸ σῶμα. “Ὅπερ δέ εἰσιν ἐν τῷ σώματι σύνδεσμοι, τοῦτο ἀπόστολοι, καὶ προφῆται, καὶ διδάσκαλοι ἐν τῷ τῆς Ἐκκλησίας συστήματι, Εἴτα καὶ ἑτέρωθεν ἀποδείκνυσιν οὐδαμῶς αὐτοῖς προσἔχουσαν τοῦ νόμου τὴν φυλακήν, χ΄-κβ', ε Εἰ οὖν ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε; Μὴ ἅψῃ, μηδὲ γεύσῃ, μηδὲ θίγῃς, ἃ ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων. ».Ἐν τῷ βαπτίσματι συνετάφητε τῷ Χριστῷ, νεκροὶ τῷ νόμῳ γεγένησθε" πῶς τοίνυν τῶν ταῦτα διδασκόντων ἀνέχεσθε, καὶ νομίζετε τινὰ μὲν τῶν ἐδεσμάτων ἕνγομα, τινὰ δὲ παράνομα, καὶ οὐ σκοπεῖτε ὡς νόμιμον τούτων πᾶς δὰ ἰπ 56 οὐδέν; Ἐς κόπρον γὰρ ἅπαντα μεταβάλλεται, ᾿Εντάλματα δὲ καὶ διᾷισκαλίας οὐ τὸν νόμον ξχάλεσεν, ἀλλὰ τὴν ἄκαιρον τούτων διδασκαλίαν. κγ΄. « “τινά ἐστι λόγον μὲν ἔχοντα σοφίας ἐν ἐθελοθρησκείᾳ καὶ ταπεινοφροσύνῃ καὶ ἀφειδείᾳ σώματος, οὐκ ἐν τιμῇ τινι πρὸς πλησμονὴν τῆς σαρκός.» Ἔδειξε σχῆμα περικειμένους, οὐκ ἀλήθειαν, Ἢ γὰρ ἐθεοθρησκεία τοῦτο αἰνίττεται, ἀντὶ τοῦ, Ἴδιον εἰσφέρουσι δόγμα, οὐκ ἀκολουθοῦσι τῷ τοῦ νόμου σκοπῷ" καὶ τῇ κομψείᾳ τῶν λόγων ἐξαπατῶσι, καὶ ταπεινοφροσύνην καλοῦσι τοῦ νόμου τὴν φυλακὴν, λέγοντες μὴ δεῖν παραβαίνειν τὸν ὑπὸ τοῦ Θεοῦ δεδομένον, καὶ ἀφείδειαν σώματος τὸ. μὴ πάντων ἔχειν ἀδεῶς τὴν ἀπόλαυσιν. Τοῦτο δὲ προφανὴς βουλεί;, καὶ τῆς τιμῆς τῆς δεδομένης ἀφαίρεσις. Γνώμῃ γὰρ ἀπέχεσθαι δεῖ, οὐκ ὡς βδελυκτῶν, ἀλλ᾽ ὡς ἐδίστων. α', β΄. ε Εἰ οὖν συνηγέρθητε τῷ Χριστῷ τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ χαῦἥμενος. Τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς.» Ἐχοινωνήσατε τῷ Χριστῷ τῆς ἀναστάσεως. Πάντων δὲ οὗτος ὑπέρτατος ἐν τοῖς οὐρανίοις τῷ Πατρὶ συνεδρεύων. Τὴν ἄνω τοίνυν πολιτείαν μιμεῖσθε. γ', δ΄. « ᾿Απεθάνετε γάρ, καὶ ἢ ζωὴ " ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. “Ὅταν ὁ Χριστὸς σ φανερωθῇ ἡ ζωὴ ὑμῶν, τότε καὶ. ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. » Νεκροὶ γεγένησθε τῷ παρὄντι βίῳ " συνετάφητε γὰρ ἐν τῷ βαπτίσματι τῷ Χριστῷ, ἐδέξασθε δὲ τὴν ἐλπίδα τῆς ἀναστάσεως. Τοῦτο γὰρ λέγει, Η ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. Ἑκεΐνου γὰρ ἀναστάντος, πάντες ἠγέρθημεν. ᾿Αλλ' οὐδέπω ὁρῶμεν τῶν πραγμάτων τὴν ἔχβασιν " κέκρυπται δὲ ἐν αὐτῷ τῆς ἡμετέρας ἀναστάσεως τὸ μυστήριον. Ὅταν τοίνυν ἐπιφανῇ τὸ δεύτερον, τηνικαῦτα τευξόμεθα τῆς ἀναστάσεως, καὶ ἀπολαυσόμεθα τῆς ἀθανάτου ζωῆς. !Αγαν δὲ ἀρμ᾽δίως καὶ ἐπὶ τοῦ Χριστοῦ, φραγερωθῇ, εἴρηκεν. Οὔτε γὰρ ὑφ᾽ ὑμῶν ὁρᾶται, καὶ ὑπὸ τῶν ἀπίστων παντελῶς ἀγνοεῖται. Τοῦτο δὲ καὶ ἐφ᾽ ἡμῶν τέθεικε" Φαγερωθήσεσθε, φησὶν, ἐν δόξῃ. Ἐν ἐλπίσι γὰρ ἔχον μεν τὰς ἐπαγγελίας τῶν ἀγαθῶν" τότε δῆλα ἔσττιι τὰ νῦν ἀγνοούμενα. Ἐπειδὴ δὲ τὰς νομικὰς παρατηρήσεις ἐξέδαλεν, ἵνα μὴ νομίσωσιν ἄδειαν ἔχειν τοῦ ἁμαρτάνειν, ἀναγκαίως καὶ περὶ τούτου σοφῶς ὑποτίθεται τὰ προσήκοντα.
id΄. e Exaleipsas to kath᾽ hēmōn cheirographon tois ᾿ dogmasin, ho ēn hypenantion hēmin, kai auto hēren ek tǭ mesou, prosēlōsas auto tǭ staurǭ ""΄.» Cheirographon tines ton nomon ephasan : meta gar tēn toupou aran, « Eipe, phēsin, ho laos " Panta hosa eipe Kyrios ho Theos hēmōn poiēsomen, kai achousomeba.» ᾿Alla tōn Ioudaiōn cheirographon ēn, ou pantō! anthrōpōn. Hēgoumai toinyn kai to sōma hēmōn kaleisthai cheirographon. Dia toutou gar pasan paranomon tolmōmen praxin" dia men tōn ophthalmōn akolastōs horōntes, dia de tēs glōttēs phthengomenoi ta mē deonta, dia hoe tōn akoōn bladeren didaskalian dechomenoi, tais de chersi klopēn, chei pleonexian, kai miaiphonian tolmōntes. Ho toinyn Theos Logos, tēn hēmeteran physin analabōn, autēn hamartias eleutheran ephylaxe, kai exēleipse ta kakōs hyph᾽ hēmōn en hautę̄ genomena tōn ophlēmatō grammata. Tautēn de synchōrēsas tǭ staurǭ prosēlōthēnai, to pantōn hēmōn exetise chreos" kai ton nomon peplērōkōs, ekeinon men epausen, ō? Ioudaiois men palai monous genomenon chrēdiboi, hēmin de oudamōs epitēdeion, "Edōke de hēmin to euangelika dogmata, en tę̄ toutōn phylakę̄ tēn ō" i΄, eLpechdysamenos tas archas, kai tas exousias, edeigmatisen en parrhēsią, thriambeusas autous en hautǭ.» Epeidē gar dia tōn tou sōmatos pathōn eichon kath᾽ hēmōn tēn dynasteian hoi daimones, autos de sōma perikeimenos kreittōn hamartias egeneto᾽ katelyse tōn enantiōn tēn dynasteian, kai dēlēn autōn hapasin anthrōpois tēn astheneian edeixe, dia pou oikeiou sōmatos pasin hēmin tēn kat' autōn charisamenos nikę̄n. ts", ty, e Mē oun tis hymas krinetō en brōsei, ē en posei, hē en merei heortēs, ē Noumēnias, ē Saudatōn, ha esti skia tōn mellontōn. » Pepausthai toinyn memathēkotes ton nomon, mēdamōs hypagesthe pois tas nomikas paratērēseis en hymin paraskeirein epicheirousi. Kalōs de prostetheike kai to, en mesai heortēs" oude gar ēdynanto tautas plēroun. Pōs gar hoion te ēn tris tou hetous apo tēs Phrygias eis pēn Ioudaian trechein, hin᾽ en tois Hierosolymois epitelesōsi kata ton nomon tas heortas, kai malista tēs Pentēkostēs pelazousēs tǭ Pascha? Pleionōn gar estin ē pentēkonta hēmerōn hodos. Saian di tōn mellontōn ton nomon ekalese, didaskōn hō? ekeinǭ proetypōthē tēs Kainēs Diathēkēs hē chari: Touto de kai epēgage " « To de sōma Christou." Toutestin hē euangelikē politeia sōmatos epechei paxin͵ ho de nomos skias. Prolambanei de hē skia to sōma, anischontos tou phōtos " hōs einai skian men ton nomon, sōma de tēn charin, phōs de ton Despotēn Christon. iē΄, « Mēdeis hymas chatadratheuetō.» kalousi tous tōn agōnizomenōn kritas " houtoi gar «tois nikōsi tēs nikēs tēn psēphon horegousi, Kataeradeuein de esti, to adikōs bradeuxin, Epeidē poinyn kai hoi tas nomikas paratērēseis tǭ Euangeliǭ paramignyntes apo tōn kreittonōn autous eti ta elattō metepheron, eikotōs ephē" Mēdeis hymas katabrabeuetō. Eita didaskei tēn genomenēn blabēn saphesteron. e thelōn en papeinophrosynę̄ kai thrēskeią tōn angelōn, ha mē heōraken emthdateuōn, eikę̄ physioumenos apo tou noos tēs sarkos hautou. » Hoi tǭ nomǭ synēgorountes, kai tous angelous sthai ton nomon. Emeine de touto to pathos en tę̄ Phrygią kai Pisidią mechri pollou. Hou dē charin kai auynelthousa synodos en Laodikeią tēs Phrygias, nomǭ chechōlychs to tois angelois proteuchesthai " kai mechri de tou nyn euktēria tou hagiou Michaēl par᾽ ekeinois kai tois homorois ekeinōn estin idein, Touto toinyn synedouleunon ekeinoi ginesthai, tapeinophrosynę̄ dēthen kechrē menoi, kai legontes hōs aoratos ho tōn holōn Theos, anephiktos te kai akatalēptos, kai prosēkei dia tōn angelōn tēn theian eumeneian pragmateuesthai. Iouto legei, en tapeigorrosynę̄ kai thrēskeią phrosynę̄ henantion ouk esti" tēn men gar eschēptonto, tou de typhou to pathos akribōs periekeinto. To de, ha mē heōraken embateuōn, anti tou, logismois oikeiois chrōmenos. Touto gar epēgagen " « Eikē physioumenos hypo tou noos tēs sargos autou. (:9.) «Kai ou kratōn tēn kephalēn, ex hou pan to sōma dia tōn aphōn ") kai syndesmōn epichorēgou-. menon kai symbibazomenon auxei tēn auxēsin tou Theou.» Palin kephalēn ōnomase ton Despotēn Christon, sōma de tēs Ekklēsias to systēma. Metaphorikōs de hapan tetheiken. “Hōsper gar epi tou sōmatos rhiza tōn neurōn estin ho enkephalos, dia de tōn neurōn echei tas aisthēseis to sōma " houtō para tou Despotou Christou, kai tas tēs didaskalias pigas, kai tēs sōtērias tas aphormas dechetai tēs Ekklēsias to sōma. “Hoper de eisin en tǭ sōmati syndesmoi, touto apostoloi, kai prophētai, kai didaskaloi en tǭ tēs Ekklēsias systēmati, Eita kai heterōthen apodeiknysin oudamōs autois prosechousan tou nomou tēn phylakēn, ch΄-kb', e Ei oun apethanete syn Christǭ apo tōn stoicheiōn tou kosmou, ti hōs zōntes en kosmǭ dogmatizesthe? Mē hapsę̄, mēde geusę̄, mēde thigę̄s, ha esti panta eis phthoran tę̄ apochrēsei, kata ta entalmata kai didaskalias tōn anthrōpōn. ».En tǭ baptismati synetaphēte tǭ Christǭ, nekroi tǭ nomǭ gegenēsthe" pōs toinyn tōn tauta didaskontōn anechesthe, kai nomizete tina men tōn edesmatōn hengoma, tina de paranoma, kai ou skopeite hōs nomimon toutōn pas da ip 56 ouden? Es kopron gar hapanta metaballetai, ᾿Entalmata de kai diąiskalias ou ton nomon xchalesen, alla tēn akairon toutōn didaskalian. kg΄. « “tina esti logon men echonta sophias en ethelothrēskeią kai tapeinophrosynę̄ kai apheideią sōmatos, ouk en timę̄ tini pros plēsmonēn tēs sarkos.» Edeixe schēma perikeimenous, ouk alētheian, Ē gar etheothrēskeia touto ainittetai, anti tou, Idion eispherousi dogma, ouk akolouthousi tǭ tou nomou skopǭ" kai tę̄ kompseią tōn logōn exapatōsi, kai tapeinophrosynēn kalousi tou nomou tēn phylakēn, legontes mē dein parabainein ton hypo tou Theou dedomenon, kai apheideian sōmatos to. mē pantōn echein adeōs tēn apolausin. Touto de prophanēs boulei?, kai tēs timēs tēs dedomenēs aphairesis. Gnōmę̄ gar apechesthai dei, ouk hōs bdelyktōn, all᾽ hōs edistōn. a', b΄. e Ei oun synēgerthēte tǭ Christǭ ta anō zēteite, hou ho Christos estin en dexią tou Theou chauēmenos. Ta anō phroneite, mē ta epi tēs gēs.» Echoinōnēsate tǭ Christǭ tēs anastaseōs. Pantōn de houtos hypertatos en tois ouraniois tǭ Patri synedreuōn. Tēn anō toinyn politeian mimeisthe. g', d΄. « ᾿Apethanete gar, kai ē zōē " hymōn kekryptai syn tǭ Christǭ en tǭ Theǭ. “Hotan ho Christos s phanerōthę̄ hē zōē hymōn, tote kai. hymeis syn autǭ phanerōthēsesthe en doxę̄. » Nekroi gegenēsthe tǭ paronti biǭ " synetaphēte gar en tǭ baptismati tǭ Christǭ, edexasthe de tēn elpida tēs anastaseōs. Touto gar legei, Ē zōē hymōn kekryptai syn tǭ Christǭ en tǭ Theǭ. Hekeïnou gar anastantos, pantes ēgerthēmen. ᾿All' oudepō horōmen tōn pragmatōn tēn echbasin " kekryptai de en autǭ tēs hēmeteras anastaseōs to mystērion. Hotan toinyn epiphanę̄ to deuteron, tēnikauta teuxometha tēs anastaseōs, kai apolausometha tēs athanatou zōēs. !Agan de arm᾽diōs kai epi tou Christou, phragerōthę̄, eirēken. Oute gar hyph᾽ hymōn horatai, kai hypo tōn apistōn pantelōs agnoeitai. Touto de kai eph᾽ hēmōn tetheike" Phagerōthēsesthe, phēsin, en doxę̄. En elpisi gar echon men tas epangelias tōn agathōn" tote dēla esttii ta nyn agnooumena. Epeidē de tas nomikas paratērēseis exedalen, hina mē nomisōsin adeian echein tou hamartanein, anankaiōs kai peri toutou sophōs hypotithetai ta prosēkonta.
“Having wiped out the handwriting of ordinances that was against us, which was contrary to us, he has taken it out of the way, nailing it to the cross.” Some have said that the handwriting is the law; for after the reading of the … “The people,” he says, “said: All that the Lord our God has said we will do and hear.” But that was the handwriting of the Jews, not of all people. I think, then, that our body too is called a handwriting. For through it we dare every lawless deed: looking licentiously with the eyes, uttering with the tongue what we ought not, receiving harmful teaching through the ears, daring theft, greed, and murder with the hands. God the Word, then, having assumed our nature, kept it free from sin, and wiped out the written records of the debts wickedly incurred by us in it. And having allowed it to be nailed to the cross, he paid the debt of us all; and having fulfilled the law, he made it cease, since formerly it had been useful to the Jews alone, but for us is in no way suitable. He gave us the gospel ordinances, [placing] in the keeping of them the … “Having stripped off the rulers and the authorities, he made a show of them openly, triumphing over them in himself.” For since the demons had their power over us through the passions of the body, while he, clothed in a body, proved stronger than sin, he destroyed the power of the adversaries and made their weakness plain to all people, granting us all victory over them through his own body.
“Let no one, then, judge you in food or in drink or in respect of a festival or a new moon or sabbaths, which are a shadow of the things to come.” Having learned, then, that the law has ceased, do not in any way be led on by those who try to sow the observances of the law among you. He did well to add also “in respect of a festival,” for they could not even fulfill these. For how could they run three times a year from Phrygia to Judea to celebrate the feasts in Jerusalem according to the law, especially since Pentecost comes close upon the Passover? For the journey takes more than fifty days. He called the law a shadow of things to come, teaching that the grace of the New Covenant was prefigured in it. And he added this: “But the body is Christ’s.” That is, the gospel way of life holds the place of the body, the law that of the shadow. The shadow runs ahead of the body when the light is rising; so that the law is the shadow, grace the body, and Christ the Master the light.
“Let no one rob you of your prize.” They call the judges of the contestants “umpires,” for these hand the victors the vote of victory; and to “rob of the prize” is to award the prize unjustly. Since those who mixed the observances of the law into the gospel were carrying them from the better to the lesser, he fittingly said, “Let no one rob you of your prize.” Then he teaches more clearly the harm that had been done: “delighting in humility and the worship of angels, intruding into things he has not seen, vainly puffed up by the mind of his flesh.” Those who pleaded for the law [counseled them to worship] the angels too, [saying that] the law [had been given through them]. This disease remained in Phrygia and Pisidia for a long time. For this reason a synod that met at Laodicea in Phrygia forbade by law praying to the angels; and to this day oratories of Saint Michael can be seen among them and their neighbors. They counseled this, then, using humility, forsooth, and saying that the God of all is invisible, unapproachable, and incomprehensible, and that it is fitting to win the divine favor through the angels. This is what he means by “in humility and the worship of angels” … is not contrary to humility; for they pretended to the one, but were thoroughly wrapped in the passion of conceit. “Intruding into things he has not seen” means using his own reasonings. For he added this: “vainly puffed up by the mind of his flesh.”
“And not holding fast to the head, from whom the whole body, supplied and knit together through its joints and ligaments, grows with the growth of God.” Again he named Christ the Master the head, and the community of the church the body. He put it all metaphorically. For as in the body the brain is the root of the nerves, and through the nerves the body has its senses, so the body of the church receives from Christ the Master both the springs of teaching and the means of salvation. And what the ligaments are in the body, apostles, prophets, and teachers are in the community of the church. Then from another angle he proves that the keeping of the law in no way pertains to them: “If then you died with Christ from the elements of the world, why, as though living in the world, do you submit to ordinances: Do not touch, do not taste, do not handle, things which all perish in the using, according to the commandments and teachings of men?” In baptism you were buried with Christ; you have become dead to the law. How then do you put up with those who teach these things, and think some foods lawful and others unlawful, and do not consider that none of them is lawful [or unlawful] in itself? For all of them are changed into dung. By “commandments and teachings” he did not mean the law, but the untimely teaching of these things. “Which have indeed a show of wisdom in self-made worship and humility and severity to the body, not in any honor, to the satisfying of the flesh.” He showed that they wore an appearance, not the truth. For “self-made worship” hints at this: they bring in a doctrine of their own and do not follow the aim of the law; they deceive with elegant words, and call the keeping of the law “humility,” saying that one must not transgress what was given by God, and call not enjoying all things freely “severity to the body.” But this is plain slavery and a taking away of the honor that has been given. For one ought to abstain by choice, not as from abominable things but as from foods that may be eaten.
“If then you were raised with Christ, seek the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things on the earth.” You shared in Christ’s resurrection. And he is the highest of all, sitting with the Father in the heavens. Imitate, then, the way of life above. “For you died, and your life is hidden with Christ in God. When Christ, your life, is made manifest, then you too will be made manifest with him in glory.” You have become dead to the present life; for you were buried with Christ in baptism, and you received the hope of the resurrection. This is what he means by “your life is hidden with Christ in God.” For when he rose, we were all raised. But we do not yet see the outcome of the realities; the mystery of our resurrection is hidden in him. When, then, he appears the second time, we shall attain the resurrection and enjoy the immortal life. Very fittingly he said “is made manifest” also of Christ. For he is not seen by you, and by the unbelievers he is altogether unknown. He said this also of us: “You will be made manifest,” he says, “in glory.” For we hold in hope the promises of good things; then what is now unknown will be plain. Since he had cast out the observances of the law, so that they might not think they had license to sin, he necessarily and wisely sets out what is fitting about this too.
Chapter 3
3.5PG 82
ε΄. «Νεκρώσατε "" οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆ; γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν. καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία.» Μέζη ταῦτα τοῦ σώματος προσηγόρευσεν, ἐπειδὴ διὰ τούτου ἐνεργεῖται: ταῦτα. Τούτου χάριν ἐχρήσατο τῷ διορισμῷ λαὶ οὐκ εἶπε, τὰ μέλη ὑμῶν, ἀλλὰ προσ- «ἐθειχε τὰ ἐπὶ τῆς γῆςι τουτέστι τὴν ἐπὶ τὰ χείρω «οὐ φρονήματος ῥοπὴν" ἀντὶ τοῦ, Μηκέτ: τὸ σῶμα ἐνεργείτω τὴν ἁμαρτίαν. Τὴν μέντοι πιϊεονεξίαν εἰδωλολατρείαν ἐκάλεσεν, ἐπειδὴ τὸν μαμμωνᾷ κύριον ἃ Σωτὴρ προσηγόρευσε, διδάσκων ὡς ὁ τῷ πάθε: τῆς πλεονεξίας δουλεύων, ὡς Θεὸν τὸν πλοῦτον τιμᾷ. ᾿
e΄. «Nekrōsate "" oun ta melē hymōn ta epi tē? gēs, porneian, akatharsian, pathos, epithymian kakēn. kai tēn pleonexian, hētis estin eidōlolatreia.» Mezē tauta tou sōmatos prosēgoreusen, epeidē dia toutou energeitai: tauta. Toutou charin echrēsato tǭ diorismǭ lai ouk eipe, ta melē hymōn, alla pros- «etheiche ta epi tēs gēsi toutesti tēn epi ta cheirō «ou phronēmatos rhopēn" anti tou, Mēket: to sōma energeitō tēn hamartian. Tēn mentoi piïeonexian eidōlolatreian ekalesen, epeidē ton mammōną kyrion ha Sōtēr prosēgoreuse, didaskōn hōs ho tǭ pathe: tēs pleonexias douleuōn, hōs Theon ton plouton timą. ᾿
“Put to death, therefore, your members that are on the earth: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.” He called these members of the body, since it is through the body that these are worked. For this reason he used the qualification and did not say “your members,” but added “that are on the earth,” that is, the inclination of the mind toward what is worse; meaning: let the body no longer work sin. He called covetousness idolatry, since the Savior called mammon a lord, teaching that the one enslaved to the passion of covetousness honors wealth as God.
3.6PG 82
ς΄. «Δι᾿ ἃ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς “«ἢς ἀπειθείας. ν» ᾿λναγκαίως καὶ τὴν ἀπειλὴν τῷ;
s΄. «Di᾿ ha erchetai hē orgē tou Theou epi tous huious “«ēs apeitheias. n» ᾿lnankaiōs kai tēn apeilēn tǭ?
“Because of which the wrath of God comes upon the sons of disobedience.” Necessarily he [added] the threat to …
3.7PG 82
ζ΄. ε Ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε, ὅτε ἔζητε ἐν αὑτοῖς. » Οὕτω καὶ Κοριυθίοις ἐπιστέλλων εἴρηκε" « Καὶ ταῦτά τίνες ἧτς, ἀλλ᾽ ἀπελούσασθε, ὄλλ᾽ ἡγιάσθητε, ἀλλ᾽ ἐδικαιώθητε, » καὶ τὰ ἑξῆς.
z΄. e En hois kai hymeis periepatēsate pote, hote ezēte en hautois. » Houtō kai Koriythiois epistellōn eirēke" « Kai tauta tines hēts, all᾽ apelousasthe, oll᾽ hēgiasthēte, all᾽ edikaiōthēte, » kai ta hexēs.
“In which you also once walked, when you lived in them.” So too, writing to the Corinthians, he said: “And such were some of you; but you were washed, but you were sanctified, but you were justified,” and what follows.
3.8PG 82
η΄. ε Νυνὶ ὁὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα. ν ἘΠπα λέγει ποῖα ταῦτα. ᾿ « Ὅργὴν, θυμὸν, κακίαν, βλασφημίαν, αἷσχρο- “ογίαν ἐκ τοῦ στόματος ὑμῶν. (θ'.) Μὴ ψεύδεσθε εἰς ἀλλήλους. » Οὕτω διδάξας τίνα ἐκάλεσε τοῦ σώματος μέλη, δείχνυσε καὶ αὐτὸ τὸ σῶμα, οὗ ταῦτα τὰ μέλη. « ᾿Απεχδυσάμενι ᾽5 τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, » Παλαιὸν ἄνθρωπον τὴν προτέραν ἐκάλεσε πολιτείαν. ᾽Εν οἷς γὰρ, φησὶ, καὶ ὑμεῖς περιεπατήσατέ ποτε͵ ὅτε ἐζῆτε ἐν αὐτοῖς. Τοῦτον ἐξ ἀπεχδύσασῦςε ἐν τῷ βαπτίσματι. «΄. « Καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνχκαινούμενον εἰς ἐπίγνωσιν κατ᾽ εἰκόνα τοῦ κτίσαντος αὐτόν». » ΤἌνωθεν γὰρ ἡμᾶς ἐδημιούργησεν ὁ τῶν ὅλων Θεὸς, καὶ τοὺς τῆς τία διέφθειρεν, ἀκριβέστερον ἐν ἡμῖν ἐξετύπωσε. Τοῦτο καὶ ἐν τῇ πρὸς Ῥωμαίους ἔφη" ε Οὖς προἐγὼ καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ γιοῦ αὑτοῦ,» Καὶ ἐν τῇ πρὸς Φιλιππησίους " ε Ὅς ιπτααχηματίσει τὸ σῶμα τῆς. ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ.»
ē΄. e Nyni hoe apothesthe kai hymeis ta panta. n EPpa legei poia tauta. ᾿ « Horgēn, thymon, kakian, blasphēmian, haischro- “ogian ek tou stomatos hymōn. (th'.) Mē pseudesthe eis allēlous. » Houtō didaxas tina ekalese tou sōmatos melē, deichnyse kai auto to sōma, hou tauta ta melē. « ᾿Apechdysameni ᾽5 ton palaion anthrōpon syn tais praxesin autou, » Palaion anthrōpon tēn proteran ekalese politeian. ᾽En hois gar, phēsi, kai hymeis periepatēsate pote͵ hote ezēte en autois. Touton ex apechdysasyse en tǭ baptismati. «΄. « Kai endysamenoi ton neon, ton anchkainoumenon eis epignōsin kat᾽ eikona tou ktisantos auton». » TAnōthen gar hēmas edēmiourgēsen ho tōn holōn Theos, kai tous tēs tia diephtheiren, akribesteron en hēmin exetypōse. Touto kai en tę̄ pros Rhōmaious ephē" e Ous proegō kai proōrise symmorphous tēs eikonos tou giou hautou,» Kai en tę̄ pros Philippēsious " e Hos iptaachēmatisei to sōma tēs. tapeinōseōs hēmōn eis to genesthai auto symmorphon tǭ sōmati tēs doxēs autou.»
“But now you also put away all these.” Then he says what they are: “Anger, wrath, malice, blasphemy, foul talk from your mouth. Do not lie to one another.” Having thus taught what he called the members of the body, he shows also the body itself whose members these are: “Having put off the old man with his deeds.” He called the former way of life the “old man.” For “in which,” he says, “you also once walked, when you lived in them.” This you put off in baptism. “And having put on the new, which is being renewed in knowledge according to the image of him who created him.” For the God of all created us in the beginning, and the marks [of the image], which sin had corrupted, he has impressed in us more exactly. He said this also in the letter to the Romans: “Whom he foreknew he also predestined to be conformed to the image of his Son.” And in the letter to the Philippians: “Who will transform the body of our humiliation so that it may be conformed to the body of his glory.”
3.11PG 82
ια΄. ε Ὅπου οὐκ ἕνι Ἕλλην καὶ Ἰουδαῖος "1, περιτομὴ καὶ ἀκροβυστία, βάρδαρης, Σκύθης", δοῦλος, ἐλεύθερος" ἀλλὰ τὰ πάντα, καὶ ἐν πᾶτι Χριστός. » Ἀπὸ τοῦ τύπου εἰς τὸν" ἀρχέτυπον τὸν λόγον ἦνεγκε. Περὶ γὰρ τοῦ παναγίον βαπτίσματος δια- ἢ λεγόμενος, τοῦ μέλλοντος βίου τὴν πολιτείαν ἡ μᾶς διδάσκει. Οὐδεμίαν γὰρ ἐκεῖνος τοιαύτην ἔχει διαφοξάν" ἀλλὰ, τῆ: ἁμαρτίας πεπαυμένης, τὸ βούλῆμα τὸ θεῖον ἐν ἅπασιν ἐκτελεῖται. Τοῦτο γὰρ εἶπε, τὰ πάντα καὶ" ἐν πᾶσι Χριστός. Οὕτω καὶ ἐν τῇ πρὺς Μορινθίους "εἰ Ἵνα ἢ ὁ θεὸ; τὰ πάντα ἐν πᾶσιν.» Ἐν ἐκείνῳ τοίνυν τῷ βίῳ τὸν νέον ἀκριβῶς ἄνθρωτον ἐνδυόμεθα. Ἐν ἐκείνῳ γὰρ τῆς φθορᾶ: ἀπαλλαττόμιύα, καὶ τῆν ἀφθαρσίαν ἀμφιεννύμεθα. Ἐν δὲ τῷ βοπτίς σματι τὸν ἐκείνου τοῦ βίου τύπον ἀποπληροῦμεν. ιϑ,, ιγ͵. « Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ Θεοῦ ἅγιο! καὶ ἠἢγαπημένοι, σπλάγχνα οἰκτιρμῶν, χρητοῖς, ἐάν τις πρός τινὰ ἔχη μομφήν. » Εἶτα ἀπὸ τοῦ ᾿παραδείγματος τὴν παραίνεσιν βεύαιοῖ, ε Καθὼς καὶ ὁ Χριστὺς ἐχαρίσατο ἡμῖν " οὕτω καὶ ὑμεῖς.» Αποβλέψατε εἰς τὴν τοῦ Δεσπότου φιλανθρωπίαν, πόσων ὑμῖν ἁμαρτημάτων ἄφεσιν ἐδωρήσατο. Μιμεὶσθε τοίνυν τὸν Δεσπότην, καὶ συγχωρεῖτε ἔκαστος τὰ εἰς αὐτὸν ὑπὸ τοῦ ἀδελφοῦ πλημμελούμενα.
ia΄. e Hopou ouk heni Hellēn kai Ioudaios "1, peritomē kai akrobystia, bardarēs, Skythēs", doulos, eleutheros" alla ta panta, kai en pati Christos. » Apo tou typou eis ton" archetypon ton logon ēnenke. Peri gar tou panagion baptismatos dia- ē legomenos, tou mellontos biou tēn politeian hē mas didaskei. Oudemian gar ekeinos toiautēn echei diaphoxan" alla, tē: hamartias pepaumenēs, to boulēma to theion en hapasin ekteleitai. Touto gar eipe, ta panta kai" en pasi Christos. Houtō kai en tę̄ prys Morinthious "ei Hina ē ho theo? ta panta en pasin.» En ekeinǭ toinyn tǭ biǭ ton neon akribōs anthrōton endyometha. En ekeinǭ gar tēs phthora: apallattomiya, kai tēn aphtharsian amphiennymetha. En de tǭ boptis smati ton ekeinou tou biou typon apoplēroumen. iϑ,, ig͵. « Endysasthe oun, hōs eklektoi tou Theou hagio! kai ēēgapēmenoi, splanchna oiktirmōn, chrētois, ean tis pros tina echē momphēn. » Eita apo tou ᾿paradeigmatos tēn parainesin beuaioi, e Kathōs kai ho Christys echarisato hēmin " houtō kai hymeis.» Apoblepsate eis tēn tou Despotou philanthrōpian, posōn hymin hamartēmatōn aphesin edōrēsato. Mimeisthe toinyn ton Despotēn, kai synchōreite ekastos ta eis auton hypo tou adelphou plēmmeloumena.
“Where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave, free; but Christ is all and in all.” From the type he carried the discourse to the archetype. For while speaking about the all-holy baptism, he teaches us the way of life of the life to come. For that life has no such distinction; but, sin having ceased, the divine will is carried out in all. This is what he meant by “Christ is all and in all.” So too in the letter to the Corinthians: “That God may be all in all.” In that life, then, we put on the new man exactly. For in it we are freed from corruption and clothed with incorruption; but in baptism we fulfill the type of that life.
“Put on, therefore, as the elect of God, holy and beloved, heartfelt compassion, … if anyone has a complaint against anyone.” Then he confirms the exhortation from the example: “Just as Christ forgave us, so you also.” Look at the Master’s love for humankind, how many sins he forgave you. Imitate the Master, then, and let each forgive the wrongs done to him by his brother.
3.14PG 82
ἰδ. ε« Ἐπὶ πᾶσιν δὲ τούτοις τὴν ἀγάπην, ἢτις ἐστὶ σύνδεσμος τῆς τελειότητὺς. Αὕτη γὰρ καὶ τῶν ἄλλων ἐστὶν ἐντολῶν καὶ φύλαξ καὶ συνεργός" καὶ ὥσπερ αἱ ἱμαντίαι τὰς οἰκοδομίας συνέχουσιν, οὕτως αὕτη τὴν τελειότητα προξενεῖ, καὶ συνάπτει τὰ μέλη τοῦ σώματος. ᾿
id. e« Epi pasin de toutois tēn agapēn, ētis esti syndesmos tēs teleiotētys. Hautē gar kai tōn allōn estin entolōn kai phylax kai synergos" kai hōsper hai himantiai tas oikodomias synechousin, houtōs hautē tēn teleiotēta proxenei, kai synaptei ta melē tou sōmatos. ᾿
“And above all these, [put on] love, which is the bond of perfection.” For love is both the guardian and the helper of the other commandments; and as tie-beams hold buildings together, so love procures perfection and joins together the members of the body.
3.15PG 82
ιε΄. « Καὶ ἡ εἰρήνη τοῦ Θεοῦ βραδενέτω ἕν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἐνὶ σώματι. ν Ἕν σῶμα ἐκ πάντων ὑμῶν ὁ καλέσας ὑμᾶς θεὸς συνεστήσατο " μὴ τοίνυν τοῦτο μερίζετε" ἀλλὰ κᾶν τις λυπηροῦ τινος παρά τινος πειρασθῇ, ἐχέτω τὴν εἰρήνην ἐν τῇ καρδίᾳ, ἀγωνοθετοῦσάν τε καὶ βρι- Θεύουσαν, καὶ τὴν Θεῷ. φίλην πραγματευομένην ὁμόνοιαν. « Καὶ εὐχάριστοι γίνεσθε. » Δι᾽ αὐτῶν τῶν πραγμάτων ὁμολογεῖτε τῷ Δεσπότῃ τὰς χάριτας. «ς΄. « Ὁ λόγος τοῦ Θεοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες, καὶ νουϑετοῦντες ἑαυτοὺς, ψαλμοῖς, καὶ ὕμνοις καὶ ᾧδαὶς πνευματικαῖς ἐν τῇ γάριτι ἄδοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ » Τὴν διηνεκῆ τῶν θείων λογίων μελέτην καὶ ὁ παλαιὸς νόμος παρεγγυᾷ. ε« Μελετήσεις γὰρ, φησὶν, ἐν μενος, καὶ πορευόμενος ἐν ὁδῷ. » Τοῦτο παρακελεύεται καὶ ὁ θεῖος ᾿Αγόστολος, ὥστε ἡμᾶς τὴν τοῦ Χριτθοῦ διδασκαλίαν ἐν τῇ ψυχῇ περιφέρειν ἀεὶ, ὑμνεῖν τὲ αὑτὸν, καὶ ταῖς πνευματικαῖς ᾧδαῖς ἁγιάζειν εἶν γλῶτταν. Τὸ δὲ ἐν ταῖς καρδίαις, ἀντὶ τοῦ, μὴ μόνὸν τῷ στόματι. ᾿
ie΄. « Kai hē eirēnē tou Theou bradenetō hen tais kardiais hymōn, eis hēn kai eklēthēte en eni sōmati. n Hen sōma ek pantōn hymōn ho kalesas hymas theos synestēsato " mē toinyn touto merizete" alla kan tis lypērou tinos para tinos peirasthę̄, echetō tēn eirēnēn en tę̄ kardią, agōnothetousan te kai bri- Theuousan, kai tēn Theǭ. philēn pragmateuomenēn homonoian. « Kai eucharistoi ginesthe. » Di᾽ autōn tōn pragmatōn homologeite tǭ Despotę̄ tas charitas. «s΄. « Ho logos tou Theou enoikeitō en hymin plousiōs, en pasę̄ sophią didaskontes, kai nouϑetountes heautous, psalmois, kai hymnois kai hǭdais pneumatikais en tę̄ gariti adontes en tę̄ kardią hymōn tǭ Kyriǭ » Tēn diēnekē tōn theiōn logiōn meletēn kai ho palaios nomos parengyą. e« Meletēseis gar, phēsin, en menos, kai poreuomenos en hodǭ. » Touto parakeleuetai kai ho theios ᾿Agostolos, hōste hēmas tēn tou Chritthou didaskalian en tę̄ psychę̄ peripherein aei, hymnein te hauton, kai tais pneumatikais hǭdais hagiazein ein glōttan. To de en tais kardiais, anti tou, mē monon tǭ stomati. ᾿
“And let the peace of God rule as umpire in your hearts, to which you were also called in one body.” The God who called you formed one body out of you all; do not, then, divide it. But even if someone suffers something painful from another, let him have peace in his heart, presiding over the contest and awarding the prize, and bringing about the concord that is dear to God. “And be thankful.” By your very deeds confess your thanks to the Master.
“Let the word of God dwell in you richly, in all wisdom teaching and admonishing yourselves, with psalms and hymns and spiritual songs, singing with grace in your heart to the Lord.” The old law too enjoins continual meditation on the divine oracles: “For you shall meditate,” it says, “in [them, sitting in your house] and going on the way.” The divine Apostle commands this too, so that we may always carry the teaching of Christ in our soul, hymn him, and sanctify our tongue with spiritual songs. “In your hearts” means “not only with the mouth.”
3.17PG 82
ιζ΄. « Καὶ πᾶν ὅ τι ἂν ποιῆτε ἐν λόγῳ ἦ ἐν ἔργῳ, πάντα ἐν ὀνόματι. Κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ θεῷ καὶ Πατρὶ δι᾿ αὐτοῦ. » Ἐπειδὴ γὰρ ἐκεῖνοι τοὺς γυᾷ, ὥστε καὶ τοὺς λόγους, καὶ τὰ ἔργα χυσμῆσαι τῇ μνήμῃ τοῦ Δεσπότου Χριστοῦ " Καὶ τῷ θεῷ δὲ καὶ Πατρὶ τὴν εὐχαριστίαν δι᾽ αὐτοῦ, φησὶν, ἀναπὲμπετε, μὴ διὰ τῶν ἀγγέλων. Τούτῳ ἐπομένη τῷ νόμῳ καὶ ἡ ἐν Λαοδικείᾳ σύνοδος, καὶ τὸ παλαιὸν ἐχεῖν» πάθος θεραπεῦσαι βουλομένη, ἐνομοθέτησε μὴ εὔχεσθαι ἀγγέλοις, μηδὲ καταλιμπάνειν τὸν Κύριυν ἡμῶν Ἰησοῦν Χριστόν. Ἔντεῦθεν λοιπὸν κατ᾽ εἶδος τ΄, « Αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἰδίοις ἀνδράσιν, ὡς ἀνῆκεν, ἐν Κυρίῳ, ν Ἐπειδὴ συνέβαινε δυστὰν διορισμὸν τέϑειχεν. Ἔν Νυρίῳ γὰρ εἶπεν, ἀντὶ ᾿ φρῦ, ὡς ὁ τοῦ Κυρίον παρακελεύεται νόμος.
iz΄. « Kai pan ho ti an poiēte en logǭ ē en ergǭ, panta en onomati. Kyriou Iēsou, eucharistountes tǭ theǭ kai Patri di᾿ autou. » Epeidē gar ekeinoi tous gyą, hōste kai tous logous, kai ta erga chysmēsai tę̄ mnēmę̄ tou Despotou Christou " Kai tǭ theǭ de kai Patri tēn eucharistian di᾽ autou, phēsin, anapempete, mē dia tōn angelōn. Toutǭ epomenē tǭ nomǭ kai hē en Laodikeią synodos, kai to palaion echein» pathos therapeusai boulomenē, enomothetēse mē euchesthai angelois, mēde katalimpanein ton Kyriyn hēmōn Iēsoun Christon. Enteuthen loipon kat᾽ eidos t΄, « Hai gynaikes, hypotassesthe tois idiois andrasin, hōs anēken, en Kyriǭ, n Epeidē synebaine dystan diorismon teϑeichen. En Nyriǭ gar eipen, anti ᾿ phry, hōs ho tou Kyrion parakeleuetai nomos.
“And whatever you do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him.” For since those men … the angels, he urges them to adorn both their words and their deeds with the remembrance of Christ the Master. And to God the Father, he says, send up thanksgiving through him, not through the angels. Following this law, the synod at Laodicea too, wishing to heal that old disease, legislated that one must not pray to angels nor abandon our Lord Jesus Christ. From here, then, he gives his exhortation case by case. “Wives, be subject to your own husbands, as is fitting in the Lord.” Since it happened that … he set down the qualification. For he said “in the Lord,” meaning “as the law of the Lord commands.”
3.19PG 82
ιθ΄. ε Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καὶ μῇ πικραίνεσθε πρὸς αὑτάς. ν Ταῖς γυναιξὶ. τὴν ὑποταγὴν, τοῖς ἀνδράσι τὴν ἀγάπην ἐνομσθέτησεν, ἡμέρὼς αὑταῖς πιοσφέρεσθαι, καὶ ὡς μέλεσιν οἰκείοις χ᾽. « Τὰ τέχνα, ὑπακούετε τοῖς γονεῦσι κατὰ πάντα’ τοῦτο γάρ ἔστιν εὐάρεστον ἐν Κυρίῳ.» Τοῦτο γὰρ χλὶ νομοθετῶν προσέταξεν ὁ Θεός. κα΄. « Οἱ πατέρες, μὴ ἐρεθίξετε"" τὰ τέχνα ὑμῶν, ἵνα μὴ ἀθυμῶσι. ν Προσήκει δὲ καὶ ὑμᾶς μὴ λυπεῖν τπτέχνα, ἀλλὰ τὴν προσήχουταν αὐτοῖς θερα κείαν προσφέρειν. ς χϑ΄. «δὲ δοῦλοι, ὑπακούετε γατὰ πάντα τοῖς κατὰ πάρχα κυρίοις. ν "Ἐδειξε τὴν ψυχὴν ἐλευθέραν, τὸ σῶμα δὲ μόνον ὑποκείμενον τῇ δουλείᾳ. ει Μὴ ἐν ὀφθαλμοδουλεία:ς, ὡς ἀνθρωπάρεσκοϊ, ἀλλ᾽ ἐν ἀπλόπττι τῆς καρδίας, φοβούμενοι τὸν Θεόν. ν ἈΪετὰ τῆς προσηκούσης εὑνοία; θεραπεύετε τοὺς δεσπότας, πάσης κακοηθείας ἀπηλλαγμένοι, Καὶ ἑομηνεύων τὸ, μὴ κατ᾽ ὀφθαλμοδουλείαν, ἐπήγαγε" κγ΄. «Καὶ πᾶ" ὅ τι ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάπροστέθειχεν. «- Ὡς τῷ Κυρίῳ 3", καὶ οὖκ ἀνθρώποις. » ᾿Απόκειται γὰρ ὑμῖν ὑπὲρ τούτου μισθός. Καὶ “ποὔτο δηλοῖ τὰ ἑξῆς, κδ΄. «ὁ Εἰδότες ὅτι ἀπὸ Κυρίου λέφεσθε τὴν ἀνταπόδοσιν τῖ;ς χλτρονομίας ὑμῶν. Τῷ γὰρ Κυρίῳ Χρι- «τῷ δουλεύετε. » ᾿Ικανὴ ψυχαγωγία, τὸ τοὺς δηυλεύοντας εἰδέναι, ὡς οὐκ ἀνθρώποις, ἀλλὰ τῷ Κυρίῳ δουλεύουσι. Καὶ ἐπειδὴ συμδῥαίνει ἀδίπγυς εἶναι χε’. « Ὁ δὲ ἀδικῶν κομίσεται ὃ Ἡδίχῃησε, καὶ οὐκ ἔστι προσωποληψία. » “Ὥστε, φησὶ, κἂν μὴ τύχητε ἀγαϑῶν ἀντιδόσεων παρὰ τῶν δεσποτῶν, ἔστι διχαιοχρίτης ὃς οὐκ οἷδε δούλου καὶ δεσπότου διαφορὰν, ἀλλὰ δικαίαν εἰσφέρει δ᾽ τὴν ψῆφον. α΄... ὍΙϊ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοι; καρέχεσθε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε Κύϑιον ἐν οὐρανοῖς. » Ἰσότητα οὐ τὶ; ἰσοτιμίαν ἐκάλεσεν, ἀλλὰ τὴν προσήκουσαν ἐπιμέλειαν, ἧς παρὰ τῶν δισποτῶν ἀπολαύει") χρὴ τοὺς οἰκέτας.
ith΄. e Hoi andres, agapate tas gynaikas, kai mę̄ pikrainesthe pros hautas. n Tais gynaixi. tēn hypotagēn, tois andrasi tēn agapēn enomsthetēsen, hēmerōs hautais piospheresthai, kai hōs melesin oikeiois ch᾽. « Ta techna, hypakouete tois goneusi kata panta’ touto gar estin euareston en Kyriǭ.» Touto gar chli nomothetōn prosetaxen ho Theos. ka΄. « Hoi pateres, mē erethixete"" ta techna hymōn, hina mē athymōsi. n Prosēkei de kai hymas mē lypein tptechna, alla tēn prosēchoutan autois thera keian prospherein. s chϑ΄. «de douloi, hypakouete gata panta tois kata parcha kyriois. n "Edeixe tēn psychēn eleutheran, to sōma de monon hypokeimenon tę̄ douleią. ei Mē en ophthalmodouleia:s, hōs anthrōpareskoï, all᾽ en aploptti tēs kardias, phoboumenoi ton Theon. n AÏeta tēs prosēkousēs heunoia? therapeuete tous despotas, pasēs kakoētheias apēllagmenoi, Kai heomēneuōn to, mē kat᾽ ophthalmodouleian, epēgage" kg΄. «Kai pa" ho ti ean poiēte, ek psychēs ergaprostetheichen. «- Hōs tǭ Kyriǭ 3", kai ouk anthrōpois. » ᾿Apokeitai gar hymin hyper toutou misthos. Kai “pouto dēloi ta hexēs, kd΄. «ho Eidotes hoti apo Kyriou lephesthe tēn antapodosin ti?s chltronomias hymōn. Tǭ gar Kyriǭ Chri- «tǭ douleuete. » ᾿Ikanē psychagōgia, to tous dēuleuontas eidenai, hōs ouk anthrōpois, alla tǭ Kyriǭ douleuousi. Kai epeidē symdrhainei adipgys einai che’. « Ho de adikōn komisetai ho Hēdichę̄ēse, kai ouk esti prosōpolēpsia. » “Hōste, phēsi, kan mē tychēte agaϑōn antidoseōn para tōn despotōn, esti dichaiochritēs hos ouk hoide doulou kai despotou diaphoran, alla dikaian eispherei d᾽ tēn psēphon. a΄... HoIï kyrioi, to dikaion kai tēn isotēta tois douloi? karechesthe, eidotes hoti kai hymeis echete Kyϑion en ouranois. » Isotēta ou ti? isotimian ekalesen, alla tēn prosēkousan epimeleian, hēs para tōn dispotōn apolauei") chrē tous oiketas.
“Husbands, love your wives, and do not be harsh with them.” To wives he legislated subjection, to husbands love, [bidding them] treat their wives gently and [care for them] as their own members. “Children, obey your parents in everything, for this is well-pleasing in the Lord.” For God also commanded this when he gave the law. “Fathers, do not provoke your children, lest they lose heart.” It is fitting for you too not to grieve your children, but to give them the care that is fitting.
“Slaves, obey in everything your masters according to the flesh.” He showed that the soul is free, and only the body is subject to slavery. “Not with eye-service, as men-pleasers, but in singleness of heart, fearing God.” Serve your masters with fitting goodwill, free of all malice. And interpreting “not with eye-service,” he added: “And whatever you do, work at it from the soul” … he added. “As to the Lord and not to men.” For a reward is laid up for you for this. And what follows shows this: “Knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.” It is ample comfort for those who serve to know that they serve not men but the Lord. And since it happens that [masters] are unjust: “But he who does wrong will receive back the wrong he has done, and there is no partiality.” So, he says, even if you do not obtain good returns from your masters, there is a just judge who knows no difference between slave and master, but brings in a just verdict.
“Masters, grant your slaves what is just and equal, knowing that you too have a Master in heaven.” By “equality” he did not mean equal honor, but the fitting care that household servants ought to enjoy from their masters.
Chapter 4
4.2PG 82
β΄. « Τῇ προσευχῇ προσκαρτερεῖτε 35 γρηγοροῦντες ἐν αὑτῇ ἐν εὐχαριστίᾳ. » Δεῖ γὰρ ὑπὲρ τῶν δεδομένον εὐχσριστεῖν πρότερον, καὶ τηνικαῦτα τὴν ἱκε-
b΄. « Tę̄ proseuchę̄ proskartereite 35 grēgorountes en hautę̄ en eucharistią. » Dei gar hyper tōn dedomenon euchsristein proteron, kai tēnikauta tēn hike-
“Continue steadfastly in prayer, watching in it with thanksgiving.” For we must first give thanks for what has been given, and then [offer] supplication …
4.3PG 82
Ὑ΄. « Προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ Θεὺς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῖσα! τὸ μυστῆριον τοῦ Χριστοῦ. » Τὴν συνήθη μὲν ταπεινοφουσύντν ἔδειξε" διδάσκει δὲ καὶ ἡμᾶς, μὴ ἑαυτοῖς θαῤῥεῖν, ἀλλὰ τὴν παρ᾽ ἀλλήλων ἐπικουρίαν ξητεῖν. « Δι᾽ ὃ καὶ δέδεμαι, (δ'.) ἵνα φανερώσω αὐτὸ, ὡς δεῖ με λαλῆσαι. ν» "Ἔδειξε τῶν δεσμῶν τὴν αἰτίαν. Ταῦτα γὰρ. φησὶ, ποιεῖ τὸ κήρυγμα φανερώτερον. Οὕτω καὶ ἐν τῇ πρὸς Φιλιππησίους ἔφη « Ὥστε τοὺς δεσμούς μου φανεροὺς γενέσθαι ἐν ὅλῳ τῷ πρχιτωρίῳ, καὶ τοῖς λοιποῖς πᾶσιν. »
Hy΄. « Proseuchomenoi hama kai peri hēmōn, hina ho Theus anoixę̄ hēmin thyran tou logou, lalisa! to mystērion tou Christou. » Tēn synēthē men tapeinophousyntn edeixe" didaskei de kai hēmas, mē heautois tharrhein, alla tēn par᾽ allēlōn epikourian xētein. « Di᾽ ho kai dedemai, (d'.) hina phanerōsō auto, hōs dei me lalēsai. n» "Edeixe tōn desmōn tēn aitian. Tauta gar. phēsi, poiei to kērygma phanerōteron. Houtō kai en tę̄ pros Philippēsious ephē « Hōste tous desmous mou phanerous genesthai en holǭ tǭ prchitōriǭ, kai tois loipois pasin. »
“Praying at the same time for us also, that God may open to us a door for the word, to speak the mystery of Christ.” He showed his usual humility; and he teaches us too not to trust in ourselves but to seek help from one another. “For which I am also in bonds, that I may make it manifest, as I ought to speak.” He showed the cause of his bonds. For these, he says, make the preaching more manifest. So too in the letter to the Philippians he said: “So that my bonds became manifest in the whole praetorium, and to all the rest.”
4.5PG 82
ε΄. « Ἐν σοφίᾳ περυπατεῖτε πρὸς τοὺς ἔξω.» Τουτἐπτι, τοὺς μηδέπω πεπιστευκότα;. Μηδεμίαν, φησὶν, αὐτοῖς πρόφατιν δίδοτε βλάβης" πάντα ὑπὲο τς αὖτῶν μηχανᾶσθε σωτηρίας. ε Τὸν καιρὸν ἐξαγοραζόμενοι. » Οὐκ ὄστιν ὑμέτερο; ὁ παρὼν αἰών᾽ χρήσασθε ποίνυν αὐτῷ εἰς δέον, καὶ οἰκεῖον ποιήσασθε, διὰ τῶν ἀγαθῶν αὑτὸν ὠνούμενοι πράξεων,
e΄. « En sophią perypateite pros tous exō.» Toutepti, tous mēdepō pepisteukota?. Mēdemian, phēsin, autois prophatin didote blabēs" panta hypeo ts autōn mēchanasthe sōtērias. e Ton kairon exagorazomenoi. » Ouk ostin hymetero? ho parōn aiōn᾽ chrēsasthe poinyn autǭ eis deon, kai oikeion poiēsasthe, dia tōn agathōn hauton ōnoumenoi praxeōn,
“Walk in wisdom toward those outside.” That is, those who have not yet believed. Give them, he says, no occasion of harm; contrive everything for their salvation. “Redeeming the time.” The present age is not yours; use it, then, as you ought, and make it your own, buying it with good deeds.
4.6PG 82
ς΄. «Ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι ἄλαοτι ἐρτυμένος. » Τῇ πνευματικῇ συνέσει κοσμεῖσθε. Οὕτω καὶ ὁ Κύριος τοῖς ἀποστόλοις ἅλας ἔχειν προτέταξι, καὶ ἅλας αὑτοὺς προσηγόρευσε. Διδάσκει δὲ καὶ τούτου τὸν τρόπον. « Εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι. » Δλλως γὰρ τῷ ἀπίστῳ, καὶ ἄλλως. τῷ πιστῷ, καὶ ἄλλως τῷ τελείῳ, καὶ ἄλλως τῷ ἀκελεῖ, καὶ ἑτέρως τῷ ἀσθενεῖ, καὶ ἄλλως τῷ ὑγιαίνοντι προσφέρειν τὴν διδασκαλίαν προσήκει.
s΄. «Ho logos hymōn pantote en chariti alaoti ertymenos. » Tę̄ pneumatikę̄ synesei kosmeisthe. Houtō kai ho Kyrios tois apostolois halas echein protetaxi, kai halas hautous prosēgoreuse. Didaskei de kai toutou ton tropon. « Eidenai pōs dei hymas heni hekastǭ apokrinesthai. » Dllōs gar tǭ apistǭ, kai allōs. tǭ pistǭ, kai allōs tǭ teleiǭ, kai allōs tǭ akelei, kai heterōs tǭ asthenei, kai allōs tǭ hygiainonti prospherein tēn didaskalian prosēkei.
“Let your speech always be with grace, seasoned with salt.” Be adorned with spiritual understanding. So too the Lord commanded the apostles to have salt, and called them salt. He teaches also the manner of this: “To know how you ought to answer each one.” For teaching must be offered one way to the unbeliever and another to the believer, one way to the perfect and another to the imperfect, one way to the weak and another to the healthy.
4.7PG 82
ζ΄ -θ΄, ε Τὰ κατ᾽ ἐμὲ πάντα γνωρίσει ὑμῖν Τυχικὸς, ὁ ἀγαπητὸς ἀδελφὸς, καὶ πιστὸς διάκονος, καὶ σύνδουλος ἐν Κυρίῳ 5. ὃν ἔπεμψα πρὸς ὑμᾶ; εἰς ς αὐτὸ τοῦτο, ἵνα γνῶτε τὰ περὶ ἡμῶν, καὶ παρτκαλέσῃ τὰς καρδίας ὑμῶν, σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν " πάντα ὑμῖν γνωριοῦσι ᾽ τὰ ὧδε. » Ὁ Ὀνήσιμος τοῦ Φιλὴμόνος ἦν οἰκέτης, Τοῦτον ἐν τῷ δεσμωτηρίῳ κατηχήσας ὁ θεῖος ᾿Απόστολος, ἔπεμψε τῷ δεσπότῃ· ἐπειδὴ ᾽5 γράφων εἶπεν, ὡς ἐβουλήθη μὲν αὐτὸν. κατασχεῖν, παρὰ δὲ τὴν ἐκείνου γνώμην τοῦτο οὐκ ἠθέλησε πρᾶξαι. ᾿Απέστειλεν, ὡς 3 εἰκὸς, ὁ Φιλήμων " ἀλλὰ τοῦτον σὺν τῷ Τυχιχῷ πάλιν ἔπεμψεν ὁ θεῖος ᾿Απόστολο;, ὡς ὑπουργὸν λοιπὸν γενόμενον τοῦ κηρύγματος. Ἔστι δὲ αὐτοῦ καὶ ἐνταῦθα τὶν σοφίαν καταμαθεῖν, Τὸ μὲν γὰρ μηνῦσαι τὰ κατ᾽ αὐτὸν, κοινὸν πεποίηκεν ἀμφοτέρων ". Πάντα γὰρ ὑμῖν, φησὶ, γγνωριοῦσι" τὰ ὧδε. Τὲ δὲ παρακαλέσαι μόνῳ ἀπένειμεν τῷ Τυχιχῷ ᾿ Ἵνα γνῷ Ὑλρ. φησὶ, τὰ περὶ ἡμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν. Ἐπειδὴ γὰρ ἔδεισαν τὸν Ὁνήσιμον δοῦλον, καὶ εἰκὸς ἣν δυσχερᾶναι, ὅτι ὁ χθὲς καὶ πρώην δου" λεύων, ἐχανὸς ἐξαπίνης γέγονεν Ἐκκλησίαν ὅλην παρακαλέσαι τε καὶ διδάξαι, μόνον ἔφη τὸν Τυχικὸν εἰς τοῦτο πεπομφέναι. Τὸ δέ γε μηνῦσαι τὰ κατ' αὐτὸν ἀμφοτέροις συνήρμοσε, καὶ τοῦτον ταῦτῇ “ἐμῶν, καὶ ἐκείνους οὐ πλέττων. ε ᾿Ασπάζεται ὑμᾶς ᾿Αρίσταρχος ὁ συναιχμάλωπόξ μου. ν Θεπσαλονιχεὺς ἦν, ὡς ὁ μακάριος διδάσκει “Αλυχᾶς' συναπῆλθε δὲ αὐτῷ εἰς τὴν Ἰουδαίαν. Ἐκεῖθεν συνεξεδήμησεν εἰς τὴν Ῥώμην. Συναιχμάλωτον δὲ αὐτὸν κέκληκεν, ὡς κοινωνὸν τῶν παθημάτων γενόμενον. « Καὶ Μάρκος ὁ ἀνεψιὸς Βαρνάβα, περὶ οὗ ἐλάβετε ἐντολάς" ἐὰν ἔλθῃ πρὸς ὑμᾶς, δέξασθε αὐτόν. » Καὶ τοῦτο δελοῖ, ὡς τεθεαμένος αὐτοὺς ἔγραψε τὴν ἐπιστολήν. Μετὰ γὰρ τὴν γεγενημένην αὐτῷ τε καὶ τῷ μακαρίῳ Βαρνέσᾳ περὶ τοῦ Μάρκου φιλονεικίαν, τῇ Φρυγίᾳ καὶ τῇ Γαλατίᾳ τὴν διδασκαλίαν προσήνεγκεν. Εἰκὸ; οὖν ὅτι τότε τὰς περὶ αὖτῶν δέδωκεν ἐντολάς, Τοῦτον κελεύει παραγενόμενον
z΄ -th΄, e Ta kat᾽ eme panta gnōrisei hymin Tychikos, ho agapētos adelphos, kai pistos diakonos, kai syndoulos en Kyriǭ 5. hon epempsa pros hyma? eis s auto touto, hina gnōte ta peri hēmōn, kai partkalesę̄ tas kardias hymōn, syn Onēsimǭ tǭ pistǭ kai agapētǭ adelphǭ, hos estin ex hymōn " panta hymin gnōriousi ᾽ ta hōde. » Ho Onēsimos tou Philēmonos ēn oiketēs, Touton en tǭ desmōtēriǭ katēchēsas ho theios ᾿Apostolos, epempse tǭ despotę̄; epeidē ᾽5 graphōn eipen, hōs eboulēthē men auton. kataschein, para de tēn ekeinou gnōmēn touto ouk ēthelēse praxai. ᾿Apesteilen, hōs 3 eikos, ho Philēmōn " alla touton syn tǭ Tychichǭ palin epempsen ho theios ᾿Apostolo?, hōs hypourgon loipon genomenon tou kērygmatos. Esti de autou kai entautha tin sophian katamathein, To men gar mēnysai ta kat᾽ auton, koinon pepoiēken amphoterōn ". Panta gar hymin, phēsi, ngnōriousi" ta hōde. Te de parakalesai monǭ apeneimen tǭ Tychichǭ ᾿ Hina gnǭ Hylr. phēsi, ta peri hēmōn, kai parakalesę̄ tas kardias hymōn. Epeidē gar edeisan ton Honēsimon doulon, kai eikos hēn dyscheranai, hoti ho chthes kai prōēn dou" leuōn, echanos exapinēs gegonen Ekklēsian holēn parakalesai te kai didaxai, monon ephē ton Tychikon eis touto pepomphenai. To de ge mēnysai ta kat' auton amphoterois synērmose, kai touton tautę̄ “emōn, kai ekeinous ou plettōn. e ᾿Aspazetai hymas ᾿Aristarchos ho synaichmalōpox mou. n Thepsalonicheus ēn, hōs ho makarios didaskei “Alychas' synapēlthe de autǭ eis tēn Ioudaian. Ekeithen synexedēmēsen eis tēn Rhōmēn. Synaichmalōton de auton keklēken, hōs koinōnon tōn pathēmatōn genomenon. « Kai Markos ho anepsios Barnaba, peri hou elabete entolas" ean elthę̄ pros hymas, dexasthe auton. » Kai touto deloi, hōs tetheamenos autous egrapse tēn epistolēn. Meta gar tēn gegenēmenēn autǭ te kai tǭ makariǭ Barnesą peri tou Markou philoneikian, tę̄ Phrygią kai tę̄ Galatią tēn didaskalian prosēnenken. Eiko? oun hoti tote tas peri autōn dedōken entolas, Touton keleuei paragenomenon
“Tychicus, the beloved brother and faithful minister and fellow servant in the Lord, will make known to you all my affairs; I have sent him to you for this very purpose, that you may know our affairs and that he may comfort your hearts, with Onesimus, the faithful and beloved brother, who is one of you; they will make known to you everything here.” Onesimus was Philemon’s household slave. Having instructed him in the prison, the divine Apostle sent him to his master; for when writing he said that he had wished to keep him, but did not want to do this against his master’s will. Philemon, as is likely, sent him back; and the divine Apostle sent him again with Tychicus, as one who had now become an assistant in the preaching. Here too one may observe his wisdom. For the reporting of his affairs he made common to both: “They will make known to you,” he says, “everything here.” But the comforting he assigned to Tychicus alone: “That he may know,” he says, “our affairs and comfort your hearts.” For since they had known Onesimus as a slave, and they were likely to be vexed that one who was a slave yesterday and the day before had suddenly become able to comfort and teach a whole church, he said that he had sent Tychicus alone for this. But the reporting of his affairs he assigned to both, honoring the one in this way and not wounding the others.
“Aristarchus my fellow prisoner greets you.” He was a Thessalonian, as the blessed Luke teaches; and he went with him to Judea, and from there traveled with him to Rome. He called him fellow prisoner as one who had become a sharer in his sufferings. “And Mark the cousin of Barnabas, concerning whom you received instructions: if he comes to you, receive him.” This too shows that he wrote the letter having seen them. For after the quarrel that arose between him and the blessed Barnabas about Mark, he brought the teaching to Phrygia and Galatia. It is likely, then, that he gave the instructions about them at that time. He bids them [honor] him when he arrives …
4.11PG 82
ια΄. ε Καὶ Ἰησηῦς ὁ λεγόμενος ᾿Ἰοῦστός, οἱ ὄντες ἐκ περιτομῆς, Οὗτοι μόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ Θ:οῦ, οἵτινες ἐγενήθησάν μοι παρηγορία. ν» Μέγιστον ἐγκώμιον τὸ τῷ ᾿Αποστόλῳ γενέσθαι θυμηδίας πρόξενον. ὃ
ia΄. e Kai Iēsēus ho legomenos ᾿Ioustos, hoi ontes ek peritomēs, Houtoi monoi synergoi eis tēn basileian tou Th:ou, hoitines egenēthēsan moi parēgoria. n» Megiston enkōmion to tǭ ᾿Apostolǭ genesthai thymēdias proxenon. ho
“And Jesus who is called Justus. These, of the circumcision, are my only fellow workers for the kingdom of God; they have been a comfort to me.” It is the greatest praise to have been the cause of delight to the Apostle.
4.12PG 82
ιβ΄. «᾿Ασπάζεται ὑμᾶς Ἐπαφρᾶς, ὁ ἐξ ὑμῶν διῦλος Χριστοῦ, » Πολίτης αὐτῶν ἦν ὁ Ἑπαφρᾶς, ὡς καὶ Ἄδη προειρέχαμεν. ε Πάντοτε ἀγωνιξόμενος ὑπὲρ ὑμῶν ἐν ταῖς προτευχαῖς, ἵνα στῆτε τέλειοι καὶ πε- πληρωμένοι ἐν παντὶ θελήματι τοῦ Θεοῦ, ν ᾽Αναγ-" καΐως αὐτοῦ τὴν περὶ αὐτοὺς ἔδειξεν εὔνοιαν, ἵνα προθυμότερον αὑτοῦ τῇ διδασκαλίᾳ προσέχωσι. ΕὙΥ. « Μαρτυρῶ γὰρ αὐτῷ, ὅτι ἔχει ζῆλον πολὺν ὑπὲρ ὑμῶν, καὶ τῶν ἐν Λαροδιχείᾳ, καὶ τῶν ἐν Ἵεραπόλει. » Πελάξζουσιν ἀλλήλαις αὐταὶ αἱ πόλεις- πᾶσα: δὲ τῆ; Φρυγίας εἰσίν.
ib΄. «᾿Aspazetai hymas Epaphras, ho ex hymōn diylos Christou, » Politēs autōn ēn ho Hepaphras, hōs kai Adē proeirechamen. e Pantote agōnixomenos hyper hymōn en tais proteuchais, hina stēte teleioi kai pe- plērōmenoi en panti thelēmati tou Theou, n ᾽Anag-" kaïōs autou tēn peri autous edeixen eunoian, hina prothymoteron hautou tę̄ didaskalią prosechōsi. HeUY. « Martyrō gar autǭ, hoti echei zēlon polyn hyper hymōn, kai tōn en Larodicheią, kai tōn en Hierapolei. » Pelaxzousin allēlais autai hai poleis- pasa: de tē? Phrygias eisin.
“Epaphras, who is one of you, a servant of Christ, greets you.” Epaphras was their fellow citizen, as we have already said. “Always striving for you in his prayers, that you may stand perfect and complete in all the will of God.” He necessarily showed Epaphras’s goodwill toward them, so that they might attend to his teaching more eagerly. “For I bear him witness that he has much zeal for you and for those in Laodicea and those in Hierapolis.” These cities are near one another, and all are in Phrygia.
4.14PG 82
ιδ΄. « ᾿Ααπάξεται ὑμᾶς Λουκᾶς ἰατρὸς ὁ ἀγαπητὸς, καὶ Δημᾶς. » Οὗτος καὶ τὸ θεῖον συνέγραψεν Εὐαγγέλιον, καὶ τὴν ἱστορίαν τῶν Πράξεων. Καὶ ἐντεῦθεν δῆλον, ὡς ἐσχάτη πασῶν Ἐπιστολῶν ἡ δευτέρα πρὸς Τιμόθεον ἐγράφη. Ἔχεϊ γὰρ περὶ τοῦ Δημᾶ λέγει" ε Δημᾶς με ἐγκατέλιπεν ἀγαπήσας τὸν νῦν αἰῶνα. » "ε΄, ε ᾿Αλσπάσασθε τοὺ; ἐν Λαοδικείᾳ ἀδελφοὺς, καὶ Νυμφᾶν "", καὶ τὴν κατ᾽ οἶκον αὐτοῦ Ἐκκλησίαν. » Οὗτος, ὡς ἔτιχε, τῶν ἐν Λαοδικείᾳ. πιστῶν ἐτύγχανεν ὧν, ὃς καὶ τὴν οἰκίαν Ἐκκλησίαν ἀπέφηνεν, εὑσεθδείᾳ ταύτην κοσμήσας. 'ς΄. ε Καὶ ὅταν ἀναγνωσθῇ παρ᾽ ὑμῖν ἡ ἐπιστολῇ, τοιῆσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε, » Τινὲς ὑπέλαβον καὶ πρὸς Λαοδικέας αὑτὸν γεγραφέναι" αὖτίκα τοίνυν καὶ προσφέρουσι πεπλασμένην λήν. Ὁ δὲ θεῖος ᾿Απόστολος οὐκ ἔφη, Καὶ τὴν πρὸς Δαοδιχέας, ἀλλὰ, καὶ τὴν ἐκ Λαοδικείας. ᾿Ἐκεῖνα: γὰρ πρὸς αὑτὸν περί τινων ἔγραψαν. Εἰκὸς δὲ αὐτοὺς ἢ τὰ ἐν Κολοσσαΐς γενόμενα αἰτιάσασθαι, ἢ τὰ αὐτὰ τούτοις νενοσηχένα:. Διὸ καὶ ταύτην εἶπε τὴν ἐπιστολὴν κἀκείνοις ἀναγνωσθῆναι, ᾿ξ ε Καὶ εἴπατε " ᾿Αρχίππῳ" Βλέπετε " τὴν … ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς.» Τινὲς ἔφασαν τοῦτον Λαοδικείας γεγενῆσθαι διδάσκαλον. ᾿Α)λ᾽ ἡ πρὸς Φιλήμονα πιστολὴ διδάσκει ὡς ἐν Κολοσσαῖς οὗτος ῴᾧχει" τῷ γὰρ Φιλήμονε καὶ τοῦτον συντάττει. ν
id΄. « ᾿Aapaxetai hymas Loukas iatros ho agapētos, kai Dēmas. » Houtos kai to theion synegrapsen Euangelion, kai tēn historian tōn Praxeōn. Kai enteuthen dēlon, hōs eschatē pasōn Epistolōn hē deutera pros Timotheon egraphē. Echeï gar peri tou Dēma legei" e Dēmas me enkatelipen agapēsas ton nyn aiōna. » "e΄, e ᾿Alspasasthe tou? en Laodikeią adelphous, kai Nymphan "", kai tēn kat᾽ oikon autou Ekklēsian. » Houtos, hōs etiche, tōn en Laodikeią. pistōn etynchanen hōn, hos kai tēn oikian Ekklēsian apephēnen, heusethdeią tautēn kosmēsas. 's΄. e Kai hotan anagnōsthę̄ par᾽ hymin hē epistolę̄, toiēsate hina kai en tę̄ Laodikeōn anagnōsthę̄, kai tēn ek Laodikeias hina kai hymeis anagnōte, » Tines hypelabon kai pros Laodikeas hauton gegraphenai" autika toinyn kai prospherousi peplasmenēn lēn. Ho de theios ᾿Apostolos ouk ephē, Kai tēn pros Daodicheas, alla, kai tēn ek Laodikeias. ᾿Ekeina: gar pros hauton peri tinōn egrapsan. Eikos de autous ē ta en Kolossaïs genomena aitiasasthai, ē ta auta toutois nenosēchena:. Dio kai tautēn eipe tēn epistolēn kakeinois anagnōsthēnai, ᾿x e Kai eipate " ᾿Archippǭ" Blepete " tēn … en Kyriǭ, hina autēn plērois.» Tines ephasan touton Laodikeias gegenēsthai didaskalon. ᾿A)l᾽ hē pros Philēmona pistolē didaskei hōs en Kolossais houtos hǭǭchei" tǭ gar Philēmone kai touton syntattei. n
“Luke the beloved physician greets you, and Demas.” Luke wrote both the divine Gospel and the history of the Acts. From this too it is plain that the second letter to Timothy was written last of all the letters. For there he says of Demas: “Demas has forsaken me, having loved the present age.” “Greet the brothers in Laodicea, and Nymphas and the church in his house.” This man, as it happens, was one of the faithful in Laodicea; he made his household a church, adorning it with piety. “And when the letter has been read among you, see that it is read also in the church of the Laodiceans, and that you also read the one from Laodicea.” Some supposed that he also wrote to the Laodiceans, and so they produce a forged letter. But the divine Apostle did not say “the one to the Laodiceans” but “the one from Laodicea.” For they had written to him about certain matters. It is likely that they either complained of what had happened at Colossae or had fallen sick of the same disease as these. That is why he said that this letter should be read to them too. “And say to Archippus: See to the … in the Lord, that you fulfill it.” Some said that this man had been the teacher of Laodicea. But the letter to Philemon teaches that he lived at Colossae, for it ranks him with Philemon.
4.18PG 82
ιη΄. « Ὁ ἀσπασμὸς, τῇ ἐμῇ χειρὶ Παύλον. » Ἰοὺτὸν "" προστέθεικε, διδάσκων ὡς σὺν παῤῥησίᾳ χελεύεν μὴ φυλάττειν τὸν νόμον. ἐ Μνημονεύετέ μὸν τῶν δεσμῶν. ν ᾿Αντὶ τοῦ, Ζηλοῦτε καὶ μιμεῖσθε, καὶ τὰ προσπίπτοντα λυπηρὰ φέρετε καρτερῶς. ᾿ι Ἡ χάρις μεθ' ὁμῶν. ᾿Αμήν. ν Τούτων καὶ ἡνᾶς προσ’ ἧχει τῶν δεσμῶν μνημονεύειν ἀεὶ, καὶ τὴν ἀπὸ τῆς μνήμης ὠφέλειαν καρποῦσθαι" καὶ προσεύχεσθαι μὲν μὴ εἰσελθεῖν εἰς πειρασμόν" εἰ δὲ τοῦτο γεγένη" ται, στέργειν τὴν θείαν οἰκονομίαν, καὶ δεικνύναι τὴν οἰκείαν ἀνδρείαν, καὶ τὴν θείαν χάριν εἰς συμμαχίαν καλεῖν. Οὕτω γὰρ δυνατὸν ἀγωνίσασθαι, καὶ καὶ τυχεῖν τῶν ἀνσῤῥήσεων ἐν Χριστῷ" μεθ᾽ οὗ τῷ Πατρὶ δόξα πρέπει καὶ μεγαλοπρέπεια, σὺν δ᾽ τῷ -παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας
iē΄. « Ho aspasmos, tę̄ emę̄ cheiri Paulon. » Iouton "" prostetheike, didaskōn hōs syn parrhēsią cheleuen mē phylattein ton nomon. e Mnēmoneuete mon tōn desmōn. n ᾿Anti tou, Zēloute kai mimeisthe, kai ta prospiptonta lypēra pherete karterōs. ᾿i Hē charis meth' homōn. ᾿Amēn. n Toutōn kai hēnas pros’ hēchei tōn desmōn mnēmoneuein aei, kai tēn apo tēs mnēmēs ōpheleian karpousthai" kai proseuchesthai men mē eiselthein eis peirasmon" ei de touto gegenē" tai, stergein tēn theian oikonomian, kai deiknynai tēn oikeian andreian, kai tēn theian charin eis symmachian kalein. Houtō gar dynaton agōnisasthai, kai kai tychein tōn ansrrhēseōn en Christǭ" meth᾽ hou tǭ Patri doxa prepei kai megaloprepeia, syn d᾽ tǭ -panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas
“The greeting by my own hand, Paul’s.” He added this to teach that he boldly bids them not to keep the law. “Remember my bonds.” That is: emulate and imitate them, and bear firmly the painful things that befall you. “Grace be with you. Amen.” It is fitting for us too always to remember these bonds and to reap the benefit of remembering them; to pray not to enter into temptation, but if this has happened, to accept the divine economy, to show our own courage, and to call on divine grace as our ally. For so it is possible to contend and to obtain the rewards in Christ, with whom glory and majesty befit the Father, with the all-holy Spirit, now and always and for ever and ever.